Nietzsche Genealogy Of Morals Essay 2 Summary

Nietzsche Genealogy Of Morals Essay 2 Summary-61
Born in Röcken (near Leipzig) in the Prussian province of Saxony.His father was a Lutheran pastor who died five years after Nietzsche’s birth.There are many other things, however, which man very much desires to know, and strenuous efforts to examine and to investigate them have been made by thinkers of all classes, and at all times.

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” 2) What is the meaning of the phenomenon of “bad conscience” or “guilt?

” 3) What is the meaning of asceticism, or systematic self-denial?

During his time there he met and became very close with Richard Wagner (and Cosima) who inspired his first book (radically different than classic philology and a start to his great cultural critique) and he served (1870-1) as a medical orderly in the Franco-Prussian war and contracted several serious diseases including diphtheria, dysentery, and syphilis.

After resigning from Basel, Nietzsche traveled a great deal for about ten years (until 1889) before suffering his severe breakdown—reportedly, on the streets of Turin, he ran to stop a man from whipping a horse, threw his arms about the horse’s neck and collapsed—he was transferred to various psychiatric clinics before his sister returned from (the eugenic racist colony in Paraguay started by her and her husband, he committed suicide) took control of him and his estate and writings, moving him to Weimar for the last several years of his life.

The most agreed upon characterization of God is that He is omnipotent (all-powerful), omniscient (all-knowing), and omnipresent (everywhere, always). However, God is also absolutely good (partially justified because evil is a lack, God’s perfection prohibits him lacking anything).

So, if he created everything, than he must have created evil—but if he is all-good, then he cannot have created requires the radical pause and shift of focus of the phenomenological attitude, wherein we suspend all of our biases (for example, our value judgments, beliefs that the world is governed by necessary laws, religious, spiritual, or biological ideas of predetermination or destiny, etc.) … Our thoughts should grow out of our values with the same necessity as the fruit out of the tree… What concern is that of the trees—or of us, the philosophers? III) Nietzsche admits that he has always been obsessed with good and evil (question of evil as his a priori)—in that space between childhood and god.His first solution to how there is evil in the world was to say God was the father of evil.–do note how reaction, here, may seem spontaneous or impulsive, and thus rather good in this model, but that this is not the case; for Nietzsche, reaction is a calculating response, even it if seems immediate (like distinction between the natural and phenomenological attitudes.In the natural attitude, we just go about life; we do not question how value is granted, meaning is formed, or whether the floor will be solid beneath our feet when we step out of bed … the isolation of the “I” …“We have no right to isolated thoughts, whether truthful or erroneous.This over-rationalization has blinded us to the true essential nature of ourselves and our world—the essential truth is that there is no truth and we continually commit a Cartesian “material falsity,” mistaking the false rationality for reality.While many will argue that Nietzsche and Socrates embody the two opposing views within philosophy, I believe that there is a fundamental affinity in their projects and approaches. I) “We knowers are unknown to ourselves…” Our “treasure,” our “heart,” (matthew ) rests in the expansion of our knowledge; yet, in seeking knowledge we are ignorant of experience, which essentially means we are ignorant to ourselves, the seekers. We must understand the difference between REACTION and REFLECTION—the first is negative, gave birth to morals; the latter is positive, and is now necessary to re-learn in order to see beyond these morals, because in always reacting we forget to, neglect to reflect.Nietzsche understands the degeneration of humanity to be relative to the degradation of society, which is a result of the nihilistic (rationalized) structures of experience (reality).He poses a sharp critique of modernity, of the over emphasis we place on rationality and scientific or mechanistic explanations.It strives to see more, but beyond what it has already seen it sees nothing but darkness. See, Lord, the ears of my heart are in front of you. Let me die, lest I should die indeed; only let me see your face” (Augustine, “There are things …Or rather, it does not see darkness, for ‘in you there is no darkness’ (1 John 1:5); it sees that it cannot see more because of its own darkness. ” (Anselm, “Oh, in the name of all your mercies, O Lord my God, tell me what you are to me! which are acknowledged to be inaccessible to human understanding ….


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