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Essay on Nietzsche and morality
Nietzsche theory of slave
Nietzsche theory of slave
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Nietzsche was a man who questioned the morality of his time. He dug deep in to what good really meant, and if there was a difference between bad and evil. He sought to look at the world by stepping back and looking at it with out the predisposition of what morality was/is. He looked at what he called slave and noble morality. He looked passed what was on the surface, and gave us many things to digest and discuss. In this paper I will discuss how Nietzsche’s writing can be seen as favoritism towards the noble morality by touching on how he believes the noble morality and slave morality came about, then I will talk about his “birds of prey and lambs” example which shows his fondness of the bird of prey, and I will end with my interpretation …show more content…
He first shows the spite and anger of the lamb when he states, “‘these predatory birds are evil, and whoever is least like a predatory bird, especially anyone who is like its opposite, a lamb— shouldn’t that animal be good?’”(1,13) Here he shows again the resentment of the slave morality by the lambs looking at the bird of prey as evil and anything less is good, especially if they are a lamb. Again, this shows that the lambs find themselves hating the birds of prey and that is how they define good or evil. For the bird of prey they see the lambs in a different light: “We are not at all annoyed with these good lambs. We even love them. Nothing is tastier than a tender lamb.” (1,13) Nietzsche is effectively showing that the birds of prey realize they need the lambs. They need those slaves to do the work so that they might continue to be nobles. The nobles understand the usefulness of the lamb. If those lamb where to have the noble morality, they would consider the nobles as leaders who keep everything in line. For with out the birds of prey, the world would be overpopulated with lambs, and we would not have enough land and resources for all those …show more content…
There are points in his essays where he shows that slave has forged a very unique set of skills such as cleverness, and that nobles do not posses this creativity that the slaves might have, but in the my opinion those skills, such as cleverness do not do away with the consistent obsession and passion with the noble that has completely derailed the ability of a person who has the slave morality to be able to see life in the present. Instead the slave focuses on hatred and jealousy. When really they should spend their time on bettering themselves, learning to grow with in their constraints. They should be considering the origin of what good is based on what they do, and not what the world is doing. In conclusion Nietzsche and I both side with the noble morality, and that a person should be focusing on their betterment and not on those who are doing better than them. For that will help a person grow and reach his
We have grown weary of man. Nietzsche wants something better, to believe in human ability once again. Nietzsche’s weariness is based almost entirely in the culmination of ressentiment, the dissolution of Nietzsche’s concept of morality and the prevailing priestly morality. Nietzsche wants to move beyond simple concepts of good and evil, abandon the assessment of individuals through ressentiment, and restore men to their former wonderful ability.
He believed that the ability to read makes a slave “unmanageable” and “discontented” (2054). Douglass discovered that the “white man’s power to enslave the black man” (2054) was in his literacy and education. As long as the slaves are ignorant, they will be resigned to their fate. However, if the slaves are educated, they would understand that they are as fully human as the white men and realize the unfairness of their treatment. Education is like a forbidden fruit to the slave; therefore, the slave owners guard against this knowledge of good and evil.
In philosophy “Nihilism” is a position of radical skepticism. It is the belief that all values are baseless and nothing is known. The word “Nihilism” itself conveys a sense of abolishing or destroying (IEP). Nietzsche’s work and writings are mostly associated with nihilism in general, and moral nihilism especially. Moral nihilism questions the reality and the foundation of moral values. Nietzsche supported his view on morality by many arguments and discussions on the true nature of our inner self. Through my paper on Moral Nihilism, I will explain 5 major arguments and then try to construct a deductive argument for each, relying on Nietzsche’s book II “Daybreak”.
According to Nietzsche, a slave revolt in morality begins when the oppressed or enslaved begin to reevaluate the values of the oppressive, or master-class. In the historical process of the West, the reevaluation of morals began through the Jews, who held a resentiment to their oppressors. Resentiment referring to the f...
From Douglass’s narrative, we can conclude that slavery brings out the worst in slave owners. Although one human should not treat another in such tortuous ways, slave owners’ actions towards their slaves deemed socially acceptable among their community. Keeping other human beings as property presumed natural. Slave owners retained wealth from this economic opportunity, resulting in the most valuable possession of all—power. Eventually, the authority they possessed over other human beings led to their abuse of power. Their addiction to dominate diminished all traces of their morality, and unfortunately, transformed them into tyrants. Moreover, the curse of slavery created immoral beings out of even the most virtuous men and women.
... noble morality (16). Furthermore, in contrast to the self-contentment of the noble morality, the slave’s lack of outward power led him to direct his power inwards, resulting in man’s first exploration of his inner life.
For him, “life itself is essentially appropriation, injury, overpowering of what is alien and weaker, suppression, hardness, imposition of one’s own forms, incorporation and at least, at its mildest, exploitation.” That is to say, our desire for power is unavoidable and an inherent part of our nature. On the other hand, the abnegation from “injury, violence, and exploitation and placing one’s will on a par with that of someone else” (instead of propagating one’s own will over others’) is “a will to the denial of life [and] a principle of disintegration and decay.” If one considers life and the act of living itself as the will to power, then master morality’s affinity to honour strength and self-promotion would be the more compelling morality for Nietzsche. This is not precisely the case however, as master morality lacks a certain subtlety as opposed to the act of enslaving oneself, which can be an “indispensable means of spiritual discipline and cultivation.” In any case, Nietzsche’s appreciation of the advantages of master morality is not as intuitive of a sentiment as it is to other modern
Nietzsche studies the etymological origins of the good and the bad, and how the dichotomy evolved into one between the good and the evil. Through the close study of the roots of the words and the meanings they take, he proposes that the good and evil as we know of now emerged from the struggles of the will to power of the ‘Nobility class’ who possess the master morality, and the will to power of the ‘Priestly class’ who are driven by the slave morality; however, Nietzsche thinks that both classes are limited, and we have to hope that the sovereign individuals will spring up in the future, who are superior to the two, and worthy of becoming alike.
In Nietzsche’s Genealogy of Morals, he discusses morality and divides this concept into two parts: “master morality” and “slave morality.” To briefly summarize, master morality, which was usually followed by the nobility, or ruling class, emphasized individuality and being strong willed – essentially promoting the creation one’s own set of values. In contrast, slave morality stemmed from oppression by, and resentment towards, the ruling classes onto the lower. The idea of “herd mentality” may be related to “slave morality.” Slave morality and being a part of the “herd” promote the idea of conforming humanity into calculable human beings, which in turn serve to oppress the masses.
At once in this speech, Douglass appeals to his listeners’ religious tendencies. He asks his audience, “am I, therefore, called upon to bring our humble offering to the national altar…'; (441). Religious appeal is so important because the majority of his audience is Christian, and he implies that Christianity, in its ostensible purity, allows the mishandling of human life to the degree of slavery. By relating Christianity directly to slavery, his listeners must question the validity of their Christian doctrines in relation to the institution of slavery. In doing so, they must eliminate their acceptance of one of these traditions; the odds are that Christianity holds a much more loyal following than slavery, in which case slavery will be given up as a practice. Douglass also quotes from Psalms 137:1-6, and the ludicrous concept that slaveholders expect their slaves to be joyous in their state of bondage is the essential meaning of the passage he chooses as it relates to the comparable situation of the Babylonians’ captives (442). His persuasive appeal in this case is the notion that any pious Christian would have sympathy for the lamenting captives and contempt for the captors in the Psalms passage. If this assumption is correct, then the same pious Christians surely should realize the situation of the slaves on this day and every other.
Throughout the entirety of the book, Douglass presents himself as a neutral figure who can see both the negative and positive side of any issue, even slavery. He presents a rational account of why slavery exists and does so without attempting to discuss the morality of the topic at hand. Despite spending a lot of time discussing the cruel masters and supervisors he encountered in life , his anger is not towards those who support slavery, but the institution of slavery as a whole.“Nature has done almost nothing to prepare men and woman to be ei...
In his argument, Nietzsche uses comparison to argue against the concept of romantic love, stating that love is not a moral good but an animal instinct. He does this by discussing the similarities between greed and love, using them to claim they are the same impulse but classified different ways. "Our love of our neighbors—is it not a craving for new property? And likewise our love of knowledge, of truth, and altogether any craving for what is new?" Nietzsche argues, drawing a comparison between greed and love, pointing out what is similar about them to argue that they are the same thing and not two moral opposites. Elsewhere, Nietzsche writes about how the only difference between impulses called 'good' or 'wrong' is the viewpoint of the examiner,
With the use of character development, Douglass retains an important component in his argument by illustrating the alteration of Sophia Auld whose “kindest heart turned…into that of a demon”(39). He states that a human being having control of another has a soul-killing effect on his moral righteousness and results in the loss of innocence. At first Douglass writes, “The meanest slave was put fully at ease in her presence, and none left without feeling better for not having seen her. Her face was made of heavenly smiles, and her voice of tranquil music”(39). Douglass’s initial description fixes his argument that the slaveholder is not necessarily evil. His choice of words reveals his complete astonishment of her gentleness that he had never experienced before. However, Douglass’s tone appears to be disturbed of her behavior for she is “unlike any oth...
The system of justice that Nietzsche employs although somewhat cynical has a substantial amount of merit as a form of justice, which is present in our society. This is demonstrated through the depiction of the creditor/debtor relationship that exists in our democratic societies, and the equalization process that occurs, and furthermore that Nietzsche is correct to assess justice as such a principle. The issue is most obvious in the penal system; however it is also prevalent in personal day-to-day relationships as well as political structures.
As a reader I was certainly moved by Nietzsche’s reading, and if we are to accept Janaway’s re-interpretation, then perhaps this is enough to convince us of the idea of the Slave Revolt in morality. Thus in conclusion, if we interpret on the Genealogy of Morals as an experience- as a journey for the reader from a state of certainty in his morals to a state of somewhat revulsion- then we can conclude that Nietzsche’s arguments as presented in essay one are very convincing.