Nietzsche Genealogy Of Morals Essay 2 Summary

Nietzsche Genealogy Of Morals Essay 2 Summary-86
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.

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He had a brother who died when Nietzsche was six—so, he lived surrounded by women, with his mother, sister, grandmother, and two aunts.

Nietzsche became a Professor of Philology at the University of Basel in 1869 (age 24) yet had to resign in 1879 for medical reasons.

Therefore, since there is evil in the world, either God did not create it, thus, He is not all-powerful, or he did create evil and He is, thus, not all good.

So, the question becomes: How can there be evil in the world without diminishing God?

Socrates inspires Nietzsche’s poetic or lyric expression of the sickness of modernity and his heavy handed irony. “…we remain necessarily strangers to ourselves…we must mistake ourselves…” Second, note the necessity of not knowing ourselves… this reflection that Nietzsche wants is like the activity Socrates is encouraging in his interlocutors.

He uses aphorisms and non-linear narratives, explicit and hyperbolic images and hypothetical interlocutors. Since wisdom is knowing that/what you do not know, the revelation of one’s unknowing generates a compulsion to seek knowledge.Nietzsche, better than most any other Western philosopher, understood the power and necessity of Platonic indirection—which means that his style is MORE than style—he does not want you to rationally comprehend his critiques of rationality, but to EXPERIENCE it. This seeking leads to an examination of life (for, “The unexamined life is not worth living,” as he says at 38a in the , the perplexity at the end of the dialogues wherein we discover we do not know the truth that we thought, unreflectively, that we did know.Like Socrates’ generation of aporia in his interlocutors, Nietzsche often induces a vehement revulsion—but one from which we cannot tear our eyes or minds away from. Just as his interlocutors always run away at the end, refusing to bear Socrates’ revelation of their ignorance any longer, coming to truth is a very difficult process.–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.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.His sister is responsible for altering his writings so as to blend them with anti-Semitic and Nazi propaganda.Within Nietzsche’s The Genealogy of Morals, the meaning of the self, human nature, is relative; meaning is born in a social, atemporal historical setting—but the relativity does not prohibit us for tracing its history …The project of tracing the history of human nature is the project of tracing the development of morality via power-relations in the development of human 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.


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