In Beyond Good & Evil, Friedrich Nietzsche seeks to develop the idea of moral philosophy beyond basic pleasures, how they relate to the general population, and further into our own personal intricacies and how they create a set of rules that apply to most individuals. Throughout the book, Nietzsche articulate well over 200 epigrams, each of which highlights a different aspect of human morality. Nietzsche’s 68th epigram dictates: “‘I have done that,’ says my memory. ‘I cannot have done that,’ says my pride, and remains inexorable. Eventually--memory yields.” When assessing this aphorism, it is not only important to assess why our memory yields and what ensues as a result, but also what would occur if we didn’t. One could argue that we must remember our mistakes and learn from them and, by choosing to forget our mistakes for our own pride’s sake, we stall our own moral progression. However, it could also be said that forgetting our own mistakes is vital to our moral progression because rather than merely learning from our mistakes, by constantly remembering them, we allow ourselves to be caught in a cycle of guilt, preventing us from truly moving on. Rather than blindly assessing the aphorism on its own, one must look through Nietzsche’s lens regarding the concepts of intention and truth in order to determine which of the above interpretations is more plausible. Although the first notion is a reasonable interpretation of Nietzsche’s epigram regarding widely accepted notions of morality, the second proves to be a more valid conclusion when following Nietzschean philosophy. While the first interpretation allows for moral recognition and awareness, the second allows for actual progress in the individual.…
Friedrich Nietzsche is a German Philosopher, who studied and written several critical texts. The type of texts he wrote were along the lines of philosophy, religion, contemporary culture, and science. Nietzsche is known for a lot of his work, but master-slave morality is highly valued. Master-slave morality was the first subject in Nietzsche’s book, On the Genealogy of Morality. In this book Nietzsche defines the difference between Slave morality and Master morality. When Nietzsche compares between the two types of morality he distinguish strength versus weakness, the difference is primarily one of power and also love independence. The master knows he has power and abilities to aspire to excellence, also he…
Throughout the course of ones’ life, one encounters various forms of good and evil consistently. Often, examples of good and evil are not clearly defined, and this leads to difficulty in defining the distinction between the two. To be able to find the difference between the two terms, one must understand what each label really means. According to Google’s dictionary, good is defined as having virtue, righteousness, high morality, and integrity. On the contrary, evil is defined as pertaining to immorality, malevolence, and dishonorable actions. Although there are widely accepted definitions of good and evil, the final decision is up to the person facing the situation. In East of Eden, John Steinbeck…
The more powerful, noble men saw themselves as good when they observed the contrast between themselves and those inferior to them: the weak, poor, and common people. Here Nietzsche introduces the contrast between master morality and slave morality and how the first concept of good and bad arose. As I mentioned earlier, the masters, nobles, and stronger people defined good as a reflection of themselves. Now when they came to contact with the weak, the slaves, the poor, and the common people, they attributed the concept of bad to them as the opposite side to what they saw on themselves. Their position of power is what also gave them control over language the power label things such as what is good and what is bad. On the other hand when the weak side came into contact with the nobles, after realizing they were inferior to the nobles, the feeling of ressentiment arose, which as we will later see, rearranged the concept of good and…
Corrupt aspects of Man’s nature are shown in William Shakespeare’s play Macbeth as well as through the ambition of Hitler and his desire to overthrow Germany and eliminate all Jews. This is shown by both Macbeth and Hitler’s murderous ambitious attitudes to do whatever it takes to become one of the most powerful people of their time.…
Caswell, M. (2006). The value of humanity and Kant 's conception of evil. Journal of the History of Philosophy 44(4), 635-663. Retrieved June 20, 2010, from Project MUSE database.…
Have you ever wondered why your parents teach you manners? Or why they punish your for hitting your sister or biting your brother? Humans must be taught to be good because we are born inherently evil. The definition of evil is being somewhat wicked and immoral. The definition of good is being morally right and having integrity. Now, some people may say that this is a horrible thing to say, but if you think about it, how do all these bad things happen if people aren’t truly bad? Why do we have crime, rape, domestic violence, war, and murder? Not all people do these things and most people believe these are wrong, but there are people who still do it anyway. Humans can be good, if they try; however, humans are born inherently evil.…
In “First Essay: ‘Good and Evil’, ‘Good and Bad,’” which is part of the work On the Genealogy of Morality, Nietzsche outlines the two types of morality--aristocratic and slave--and describes the eventual overtaking of aristocratic morality by slave morality through the “slaves revolt.” Nietzsche claims that master morality came first, with its defining characteristics being the morality of the masters, nobles, and warriors who saw themselves and their actions as good, thus causing those characteristics associated with them to be viewed as good and the opposite of these to be considered bad. Slave morality, however, is derived from noble morality and is identified with the priests, plebeians, and slaves, who are weak, poor, and impotent, and therefore resent the strength and wealth of the masters. With this said, they declare the masters as evil and call themselves good. Although this logic seems to be valid, there is not such a clear divide between the masters and the slaves. If slave morality is based on resentment towards the masters and now that the world has succumbed to slave morality, then who are the masters we resent? This contradiction boils down to the fact that Nietzsche is oversimplifying the classes in society. If one is not a master, then it is not necessarily true that he is a slave, and if one is not a slave, it is not necessarily true that he is a master. It appears that Nietzsche is forgetting to take into account the middle class, such as the craftsmen and merchants, in his argument.…
(page 26) Throughout the story Nietzsche interpretation of Master Moral (a.k.a government, a.k.a political/religious leader, ext.) is skeptical and I feel he leans more to the minority. If you look at the text “Human being whose nature was still natural, barbarians in every terrible sense of the word, men of prey who were still in possession of unbroken strength of will and lust for power, hurled themselves upon weaker, more civilized, more peaceful races, perhaps traders or cattle raiser, or upon mellow old cultures whose last vitality was even then flaring up in splendid fireworks of spirit and corruption”. (pag 28 & 29) Nietzsche is trying to say that the loudest, most ruthless are the ones who survive and that is not actually a good thing. One can interpret power being immoral because as a human we should look for the urges to do kindness verses the need for power. However, I think Nietzsche is also trying to say that even if we think that we should be kind (because it is moral) most humans have the urge of seeking…
The following analysis deals with the nature and source of evil and whether, given our innate motives and moral obligation, we willingly choose to succumb to our desires or are slaves of our passion. From this argument, I intend to show that our human nature requires that we play into our desires in order to affirm our free will. This is not to say that our desires are necessarily evil, but quite the opposite. In some sense, whatever people actually want has some relative value to them, and that all wanted things contain some good. But given that there are so many such goods and a whole spectrum of varying arrangements among them, that there is no way we can conceive anything as embodying an overall good just because it is to some degree wanted by one or a group of persons. In this light, there arises conflict which can only be resolved by a priority system defined by a code, maybe of moral foundations, which allows us to analyze the complexities of human motivation. I do not intend to set down the boundaries of such a notion, nor do I want to answer whether it benefits one to lead a morally good life, but rather want to find out how the constructs of good and evil affect our freedom to choose.…
Through this quote, Friedrich Nietzsche explores the relationships between conflicting groups in society and the boundaries that set each group apart.…
As stated by Nietzsche, the more an individual is active, headstrong, and lively, the less duration of the time is left for contemplating constantly on what is done to them, and their responses turned less habitually aggressive. The response of a strong-minded person, at the point when it happens, is ideally a short action: it is not thoroughly thought through, and acts on emotions at that moment. Ressentiment May be a reassignment of the torment that accompanies a feeling of one's own inferiority/failure onto an outer substitute. The ego creates a deception of an enemy, a result that can be "blamed" to one's own inferiority/failure. Thus have been defeated not by disappointment in oneself, but it is by an outside "evil. “. The issue with the…
Instead of focusing on the good or bad consequences of actions, the slave morality focuses on good and evil, so-called Christian virtues that Nietzsche vehemently disagrees with. Before examining the slave morality, one must come to…
Have you ever asked yourself where your conscience comes from? The feeling that takes a hold of you when you do what you feel is wrong. This feeling is almost like a consequence when you tell a lie or commit a crime. Your conscience helps you sort out the good and bad and feels your mind with sorrow when you see a sad story on the news or gives you the initiative to donate money to a contribution. But where does it come from. Is it something you are naturally born with, taught over time or given to you by a higher power? This argument leads to the existence of moral values by many philosophers including William Lane Craig. One of his excerpts argues that if there is an existence of moral values, which some people agree, then there is the existence of God. He explains, "God provides the best explanation for objective moral values in the world. If God does not exist, then objective moral values do not exist." Craig says that even the most influential atheists of our time agree with this argument but then in order to avoid God's existence they deny that objective moral values exist. One of these atheists is J.L. Mackie who along with others explains that moral sense is a natural product of biological and social evolution. And the great philosopher Nietzsche is also one to disagree with Craig's argument. However, even though Nietzsche and other philosophers provide many examples that help go against this argument, William Lone Craig has proven that the existence of moral values exist and therefore proves the existence of God.…
n this respect, according to Nietzsche the value of a certain morality is to be determined in the light of the question “does it further life or does it stultify life?” . Accordingly, we find in The Genealogy of Morals that ‘[…] all events in the organic world are a subduing, a becoming master, and all subduing and becoming master involves a fresh interpretation, an adaptation through which any previous “meaning” and “purpose” are necessarily obscured or even obliterated’ (GM 12). Insofar as our values are an expression of the Will to Power – that is, a will to self-overcoming - then our values are involved with a will to become master of ourselves. Subsequently, it follows that one set of values is the more perfect the more empowers our capacity…