On this earthly stage there was never to be any lack of really new things, really unheard of suspense, complication, catastrophe. For example, some philosophers read him as often being ironic; these philosophers might then read The Genealogy of Morals as offering a kind of reductio ad absurdum of some of the claims he makes in that book.
Ostensibly, it is about how we must separate the purpose of punishment from its origin.
It is much more the case that it's been at home with the active, strong, spontaneous, and aggressive men. It is essential to festival.
In these notes, I read Nietzsche "straight"--I do not interpret him as being ironic. We find—as the ripest fruit on that tree—the sovereign individual, something which resembles only itself, which has broken loose again from the morality of custom—the autonomous individual beyond morality for "autonomous" and "moral" are mutually exclusive terms —in short, the human being who possesses his own independent and enduring will, who is entitled to make promises—and in him a proud consciousness, quivering in every muscle, of what has finally been achieved and given living embodiment in him: There's no doubt about this question: N goes on to give some examples of etymological and philological speculations.
For neither the ancients nor the Christians was suffering senseless: N clearly means that the overman will do great, unusual, difficult things. He sees in "God" the ultimate contrast he is capable of discovering to his real and indissoluble animal instincts.
Conscience is the awareness by the free man of his will power and his "dominating instinct" the drive of will to power. But at the same time we hear and see that even this Olympian spectator and judge is far from being irritated or thinking of them as evil because of this: From this first grows in man what people later call his "soul.
For Spinoza the world had gone back again into that state of innocence in which it existed before the fabrication of the idea of a bad conscience. We cannot negotiate with such beings.
But really, to be weak is to be unable to do things requiring strength. In order to organize the future in this manner, human beings must have first learned to separate necessary events from chance events, to think in terms of cause and effect, to see distant events as if they were present, to anticipate them, to set goals and the means to reach them safely, to develop a capability for figures and calculations in general—and for that to occur, a human being must necessarily have first become something one could predict, something bound by regular rules, even in the way he imagined himself to himself, so that finally he is able to act like someone who makes promises—who makes himself into a pledge for the future.
Nietzsche suggests that our revulsion against suffering is, on the one hand, a revulsion against all our instincts, and, on the other hand, a revulsion against the senselessness of suffering.
Where did this primitive, deeply rooted, and perhaps by now ineradicable idea derive its power, the idea of an equivalence between punishment and pain. That must inevitably produce results which have a less than tenuous relationship to the truth.
Tertullian's early writings, including this one, are widely considered by scholars of Catholicism to be orthodox, acceptable, important early Christian works. Contrary to what we might otherwise assume, Nietzsche suggests that the act of punishing is what endures, and the purpose for which we punish is what is fluid.
Do you understand that. They served as the origin of evil—at that time the gods took upon themselves, not punishment, but, what is nobler, the guilt. I believe that N gives us a kind of portrait of his vision and his hopes for human purpose, and though he may be able to consistently reject in some sense some values by arguing that they are fake "morality"he still seems to be a foundationalist about purpose.
This is a very rich section and much can be said about it. Anything that has existed for any length of time has been given all sorts of different interpretations, meanings, and purposes by different powers that master and subdue it. All of ancient humanity is full of sensitive consideration for "the spectator," for a truly public, truly visible world, which did not know how to imagine happiness without dramatic performances and festivals.
And can we not add that this world deep down has never again been completely free of a certain smell of blood and torture— not even with old Kant whose categorical imperative stinks of cruelty.
Here for the first time one person encountered another person and measured himself against him. Note's on Nietzsche's Genealogy.
A warning. There is much disagreement in Nietzsche scholarship. Nietzsche is aware that he will be accused of nihilism (since he denies the values that most hold dear).
Here, he argues that there is a nihilism that is growing out of the culture that the resentful slaves have created. Second Essay 1. In section 4 of the second essay, Nietzsche asks, “But how did that other ‘somber thing,’the consciousness of guilt, the ‘bad conscience,’come into the Journal of Nietzsche Studies, Issue 29, Nietzsche's Genealogy of Morals Here, Nietzsche uses the term "genealogy" in its fundamental sense: an account (logos) of the genesis of a thing.
Second Essay 1. Humans are unique because they have the ability to plan for the future, and so to make promises. This is a very rich section and much can be said about it. Ostensibly, it. On the Genealogy of Morals Second Essay Guilt, Bad Conscience and Related Matters At the end of the previous section I even talked as if there was no such thing as this moralizing and thus as if now these ideas had necessarily come to an end after the collapse of their presuppositions, the faith in our "creditor," in God.
All the Interesting People are Missing in Heaven – Biography of Friedrich Nietzsche. Friedrich Wilhelm Nietzsche born on October 15, in Röcken bei Lützen, Prussian Saxony he was a German philosopher most credited for his brash criticism about religion and the role in played in society and mortality.
In the second essay, Nietzsche. The second essay of Nietzsche's "polemic," On the Genealogy of Morals, is a rich and elusive piece, full of valuable hints and suggestions, but difficult finally to pin down.
The essays that flank it are, in their own ways, more straightforward, and have attracted the lion's share of critical.Nietzsche second essay section 12