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Nietzsche’s Philosophy of God is dead
In this essay I will discuss Nietzsche’s philosophy and specifically his controversial assertion that “God is dead” – as a critique of Western Modernity.
In Western society, religion and specifically Christianity is visibly deterioration. It no longer has such a dominant place like it had in the past. Nietzsche says, that our automatic thinking has religious fundamentals, which we are not conscious of (Nietzsche, 1882).
Nietzsche supposed that with the death of God, the essence for morals in the Western world had been ruined. The only thing is, is that it is unrealized by the people in the. The madman who wanted them to come to realization had come to (Nietzsche, 1882).
The Western world, have hinged on Gods rule for so long, it gave direction to society and meaning to life, Nietzsche fears that the weakening of
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According to him, the death of God causes modernity to “come of age”, to be full grown. However Nietzsche came to more theoretical inferences, he says that when this happens, there will be no more concrete, unchanging, endless groundwork for values and ideas. In a drastically fleeting, limited, and uneven world, there can be no groundwork for values or philosophy (Nietzsche, 1882).
Furthermore, Nietzsche's perspectivism blocked the option of confirming any definite or general morals. All thoughts, morals, situations, are hypothesises of the present person, concepts of willpower, that will be assessed to the degree that they do or do not aid the values of life and sturdy individualism. Nietzsche also believes that there is only interpretations that are organised by the person interpreting’s perspectives, that is then loaded with limits, prejudices, and assumptions. He also said that there are thus no facts (Nietzsche,
Nietzsche’s dramatis personae “…is different than the actor of this drama” (Science 241). The preparatory human being is one who sees the world as Nietzsche does, and so his characterization is Nietzsche, and people who he sees stick out from the rest of society. The preparatory human being is one that is fit for the transition that Nietzsche sees the world around him going through. This is the destruction of the belief in God. Nietzsche proposes that the belief has receded and questions how people will be able to cope with this (Science 181). Mentioned, also, by Nietzsche in The Gay Science is his view that monotheism stifles and directs the individual towards a normative sense of mora...
However, Nietzsche’s idea of the powerful forcing their will on common people resonates with me. It is something we see in our modern society, wealthy people seem to have a higher influence over the average American. Examples of powerful people controlling others are found in politics, economy, media, and religion. Common people are lead to think in certain ways that the powerful need them to. Nietzsche said that people will only be equal as long as they are equal in force and talent, people who have a higher social group are more influential in decisions because average people look to them for information. The thing I do not agree with Nietzsche on his view as Christianity as a weakness because religion is a main cause of people’s decision
Fridreich Nietzsche writes in The Gay Science "God is dead....And we have killed him," (99, Existentialist Philosophy) referr...
Nietzsche’s Genealogy of Morals can be assessed in regards to the three essays that it is broken up into. Each essay derives the significance of our moral concepts by observing
“On Truth and Lies in a Nonmoral Sense” is an unfinished work written by Friedrich Nietzsche in 1873. In this work, Nietzsche takes an approach to explaining the truth in a way that we would all find very unusual, but that is merely the Nietzsche way. In this essay I will analyze how Nietzsche views the truth, as explained in “On Truth and Lies in a Nonmoral Sense”
“Has he got lost? Did he lose his way like a child? Or is he hiding? Is he afraid of us? Has he gone on a voyage? Emigrated?” No the madman says; “we have killed him – you and I. All of us are his murderers” This exchange encapsulates the aphorism that underpins much of Nietzsche’s thought; that “God is dead”. But what does this mean - What is Nietzsche telling us by claiming that we have murdered God? This essay is going to attempt to try and understand what Nietzsche argues has changed and what hasn’t with the death of God and to examine his critique of 19th century morality in the context of the 21st century politics and see if he offers a constructive alternative to the way we engage in political discourse.
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.
2) In sections 124, 343, and 377, Nietzsche claims that, following the death of God, human beings find themselves "in the horizon of the infinite," on the "open sea," and "homeless." What are the consequences of the death of God? With reference to section 347, discuss the ambiguity of this new found freedom. How might it terrify some people and empower others?
Friedrich Nietzsche is a German philosopher who lived in 1844 to 1900, and his proposition on eternal recurrence was one of his most discussed works. The concept states that the world is eternally self – destroying, then self – creating, over time. He radicalizes the Christian concept of eternity and combines it with simple reasoning to come up with an innovative concept. This paper will discuss in detail what eternal recurrence is and the implications of such a concept on free spirits, and whether adopting such a belief will make a person’s life better or not. The paper will then proceed to offer a response to criticism on Nietzsche’s proposition. The text to be used is the second edition of ‘Existentialism: Basic Writings’ by Charles Guignon and Derk Pereboom. This book offers good rudimentary synopsis of the four major proponents of existentialism: Nietzsche, Heidegger, Sartre, and Kierkegaard, with excerpts from Husserl and Hegel aimed at giving a better explanation on the origin of existentialism. The author offers a simplified explanation on the various philosophical concepts by the philosophers mentioned above, making it easier to understand than would have been possible if one was reading the original works. The specific area of interest from the book is the area that covers Nietzsche’s Gay Science, as it offers insight on his concept of eternal recurrence.
Friedrich Nietzsche was a critic and a German Philosopher from the 18th century. Nietzsche was the father of psychoanalysis and he formulated several philosophical concepts that have greatly contributed to the understanding of human nature. Nietzsche ideas had been misinterpreted by many people over time specifically, due to his style of writing. Nietzsche style of writing was adopted to strengthen his arguments on various controversial topics. In this paper, I will discuss Nietzsche’s idea of naturalistic morality, master morality, self-mastery morality, and how they connect with the affirmation of nature and strength.
“There are no truths,” states one. “Well, if so, then is your statement true?” asks another. This statement and following question go a long way in demonstrating the crucial problem that any investigator of Nietzsche’s conceptions of perspectivism and truth encounters. How can one who believes that one’s conception of truth depends on the perspective from which one writes (as Nietzsche seems to believe) also posit anything resembling a universal truth (as Nietzsche seems to present the will to power, eternal recurrence, and the Übermensch)? Given this idea that there is no truth outside of a perspective, a transcendent truth, how can a philosopher make any claims at all which are valid outside his personal perspective? This is the question that Maudemarie Clark declares Nietzsche commentators from Heidegger and Kaufmann to Derrida and even herself have been trying to answer. The sheer amount of material that has been written and continues to be written on this conundrum demonstrates that this question will not be satisfactorily resolved here, but I will try to show that a resolution can be found. And this resolution need not sacrifice Nietzsche’s idea of perspectivism for finding some “truth” in his philosophy, or vice versa. One, however, ought to look at Nietzsche’s philosophical “truths” not in a metaphysical manner but as, when taken collectively, the best way to live one’s life in the absence of an absolute truth.
Friedrich Nietzsche’s On Truth and Lies in a Nonmoral Sense represents a deconstruction of the modern epistemological project. Instead of seeking for truth, he suggests that the ultimate truth is that we have to live without such truth, and without a sense of longing for that truth. This revolutionary work of his is divided into two main sections. The first part deals with the question on what is truth? Here he discusses the implication of language to our acquisition of knowledge. The second part deals with the dual nature of man, i.e. the rational and the intuitive. He establishes that neither rational nor intuitive man is ever successful in their pursuit of knowledge due to our illusion of truth. Therefore, Nietzsche concludes that all we can claim to know are interpretations of truth and not truth itself.
Friedrich Nietzsche had strong views on power and the irrational. He believed that the humans drive for power was because power equals freedom. He believes that people unceasingly strive for power and that the ultimate purpose of our actions in life is for power. He backed up his thoughts of the irrational with Nihilism, which is the belief that life is meaningless, and that moral and social values have no validity. He believed that nothing is true, there is no higher purpose, and God is just man’s own creation.
“Men is a rope, tied between beast and overman—a rope over an abyss…” (Nietzsche, 1891). To the German thinker, the creation of new morals would engender an overman to
Even though we carry history, we can now act in a different way to change our character, hopefully for the better. Both the past and the future hinge on the significance of there here and now - ‘the eternal recurrence, it seems, is inseparable from a philosophy of will – transforming ‘it was’ into ‘I wanted it thus’ – that promises a radically revised relationship between past and present and a new art of living.’ (Spinks, 2003, p.125) In summary, Nietzsche’s notion of the eternal return symbolises the present moment with awareness that we are determined by the past but our actions now can change the future. We have to act now to break through; it is only our willingness now that can break patterns of behaviour.