School of Politics and International Relations Modern Political Thought II POL206 2012-13 Module Convenor: Dr Madeleine Davis Email: m.j.davis@qmul.ac.uk Office hours: Semester 1 Thursday 2-3pm‚ Friday 11-12am‚ Semester 2 Thursday 23pm‚ Friday 1-2pm. Office location: Arts One‚ Room 2.28b Timetable: Lectures: Thursdays at 10 am Seminars: Thursdays (see QM+ and School notice board for details) 1 1. Welcome from the convenor This module handbook provides you with essential information.
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extension of ourselves‚ Nietzsche defines the will as a part of our very substance (e.g. I am my will). The most fundamental of the wills would be the will to power‚ of which he equates with the will of life. Furthermore‚ life and the act of living itself is the will to power. In other words‚ it is natural for us to possess the will to power‚ because
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Criticisms 1. “I do not wish your conjecturing to reach beyond your creating will.” said by Nietzsche. Paul Ramsey believed that Christians are in touché with God through the means of conjecturing. Conjectures are propositions that are not proven. But‚ in the side of the Christians they didn’t call this as conjecturing rather they call it Faith. If Paul Ramsey believed to what Nietzsche said‚ then both of them are applicable to what they truly believe. Simply because what they trying to prove
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References: 1) Nietzsche‚ F. "On the Genealogy of Morals‚" in Basic Writings of Nietzsche‚ Peter Gay (ed)‚ The Modern Library‚ 2000. 2) Soll‚ I. “Nietzsche on Cruelty‚ Asceticism and the Failure of Hedonism‚” in Nietzsche‚ Genealogy‚ Morality‚ R. Schact (ed)‚ University of California Press‚ 1994.
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Phil 177 1) According to Marcuse: “Art cannot change the world but it can contribute to changing consciousness and drives the men and women who could change the world.” Following Marcuse’s argument‚ how does art accomplish the primary task of raising human consciousness against the reified world of commodities? We live in a world where the masses are lead by an elitist class; in a world where the masses wake up every day and go to work for 8 to 10 hours straight‚ so that at the end of every
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Genealogy of Morals Friedrich Nietzsche addresses two types of opposing morality: those of the masters‚ and those of the slaves. Inherently‚ such a characterization carries with it the stigmatic impression of inequality. Rather than attempting to remedy this imbalance‚ Nietzsche both celebrates aristocratic values of master morality and laments their steady disappearance from the west. When comparing these two moralities‚ Nietzsche’s preference is clear. Nietzsche describes master morality (or
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According to The Genealogy of Morals‚ Friedrich Nietzsche’s account of history regarding the origin of morality posed a decadent contention that deeply challenged him. This problem resulted in an enlightening new perspective that altered his foundation of morality: a question of value. His objection was to clarify the origin of the moral language‚ in order to establish a placement for the value of morality. He began his journey by theorizing the division of individuals into two types of morality-
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In this paper I will evaluate how Nietzsche and Mill would answer the question of if it were right or wrong for Paul Gauguin to quit his job and abandon his family to pursue a career in art. I will then develop my own view about Gauguin’s actions‚ explain why I think there are two important points in this issue that need to be addressed and why I think his actions were both permissible and impermissible‚ and compare my view with the views of Nietzsche and Mill. In 1885‚ Paul Gauguin quit his job
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Peace is the most important to Lao-Tzu‚ but one’s passions are what are most important to Friedrich Nietzsche. He explains‚ in “Morality as Anti-Nature”‚ how passions affect people. How they are handled ultimately affects how that passion is regarded. Everyone handles their passions differently. Those‚ who cannot handle their passions‚ discourage everyone else from accepting those passions. Nietzsche encourages everyone to
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Why does Nietzsche insist that the pleasure that comes with power is preferable to the happiness that comes with virtue and the exercise of reason? There are many ways to approach this question and I’m not sure if my approach is correct. But I will try anyways. If you look at the text Nietzsche stated “it needed‚ first‚ only to answer “Happiness” to the question: What do men want? (one dared not say “Power”: that would have been immoral)” (page 57) Why would “Power” be immoral? To answer this question
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