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Critique of nietzsche guilt
Moral guilt according to Nietzsche
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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.
Nietzsche describes the creditor/debtor relation as a manifestation of guilt present within the individual, which in turn makes them feel like they owe something to another. Because of this relationship, the individual to whom the guilt is directed assumes the position of the creditor; this is how the relationship between the creditor and debtor begins. The creditor requires the debtor to suffer in some way partially for his or her own satisfaction partially as a repayment of the guilt. Although this is not, in Nietzsche's opinion, the origin plan it is however its current use . Thus the inclusion of the principle of equalization of suffering is introduced. In order to equalize the debt that the debtor owes and partially as a manifestation of power on the part of the creditor, the creditor punishes the debtor to equalize the balance. Having analyzed this, Nietzsche clearly defines this relationship of suffering between creditor/debtor to be the major component in justice, which is purposed to bring about moral righteousness.
Nietzsche’s view can be expressed specifically in the penal system of today. The creditor/debtor relationship exists to a large extent in criminal behavior and its co...
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... to reason that an equalization of power does lead to justice.
By applying the Nietzsche theories of creditor/debtor payoff structures in our modern society it is obvious that an equalization of power exists in all these scenarios. Firstly through law enforcement it is obvious that punishment although sometimes excessive does have an equalization effect on crime, secondly though a financial perspective which consists of interest charges fueling the banks desire for money resulting in punishment of its customers and finally through the political perspective in the structure of electee requiring the support of the voters is an obvious representation of punishment in both democracies and dictatorships. Therefore Nietzsche’s argument of justice is ultimately an equalization of suffering in the debtor/creditor relationship which is true and evidenced in modern society.
The author believes the maldistribution of any punishment is not relevant to its justice – The guilty are punished, not one’s race, economic, or social status.
Before discussing justice in the epic, it is important to establish the meaning of the term. For our present purpose, justice will specifically apply to the social system of moral checks and balances. Acts that are valued in society are rewarded materially or emotionally. Acts that are devalued lead to punishment. Also, recipients of unmerited punishment receive compensation for their injuries.
Nietzsche thought nobility was to see one’s self as the center and origin of value. He believed that people in power force common people into bidding their will, and those in charge are separated based on good or bad measures of their value. The rulers, or people in charge have master morality, the people who do their bidding have slave morality. Slave morality is how common people make their lives more bearable by using Christian ethics such as kindness and sympathy.
Have you ever wonder if there is any good justification for the policy of punishing people for breaking laws? Boonin’s definition of punishment consists of Authorized, Reprobative, Retributive, Intentional Harm. The problem of punishment incorporates three different answers. Consequentialism, which makes punishment beneficial (will do good for the people later in the future). Retributivism punishment is a fitting response to crime. As well as, the option of ‘other’ punishment can be a source of education, or expressive matter. Moreover a fourth answer can be an alternative called restitution, punishment is not necessary for social order. In The Problem of Punishment, by David Boonin deeply studies a wide range of theories that explain why the institutions is morally permitted to punish criminals. Boonin argues that no state , no-one succeeds with punishment. To make his argument stronger, he endorses abolitionism, the view
Justice is generally thought to be part of one system; equally affecting all involved. We define justice as being fair or reasonable. The complications fall into the mix when an act of heroism occurs or morals are written or when fear becomes to great a force. These complications lead to the division of justice onto levels. In Aeschylus’ Oresteia and Plato’s Republic and Apology, both Plato and Aeschylus examine the views of justice and the morality of the justice system on two levels: in the city-state and the individual. However, Plato examines the justice system from the perfect society and Aeschylus starts at the curse on the House of Atreus and the blood spilled within the family of Agamemnon.
According to him, the noble individuals who praise themselves and their actions, egoistic or egoistic, as good are defined as ‘good’. For Nietzsche, it is the feeling of superiority, powerfulness over the low class from where the concept of good originates. In contrast to the original morality, Nietzsche marks the modern morality as a product of Jewish radical reevaluation of values. Spilt off between the knights and the priests led to reevaluation; as per him, priests make the evilest enemy. Although physically weak, priests are more intelligent and have more say over the knights, and can do anything when it comes to power, virtue, revenge, pride. Comparing the Jews with the priest, Nietzsche marks the radical reevaluation when the Jews rejected the aristocratic definition of good and divided modern morality from the original
Justice and morality can be viewed hand in hand as justice is based off a foundation of moral beliefs involving ethics, fairness and the law. The nature of justice and morality and how they are related has been debated heavily throughout philosophical history. When analyzing Nietzsche’s work On the Genealogy of Morals, and Thrasymachus in Plato’s, Republic it is evident that they have similarities and differences when one compares their individual accounts on the nature and genesis of justice and morality. Such similarities are their views on the nature of society and humans are naturally unequal. In addition, both philosophers agree with the statement that there can be no common good amongst society and that all moral values are socially created. On the other hand, although Nietzsche and Thrasymachus have these resemblances between their accounts, they each have unique personal differences which set them apart from each other.
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...
While critical of the attitude found in the ressentiment of slave morality, Nietzsche’s includes it as an important factor contributing to the bad conscience of man. Even though Nietzsche dislikes the negative results of bad conscience – man’s suppression of his instincts, hate for himself, and stagnation of his will -- Nietzsche does value it for the promise it holds. Nietzsche foresees a time coming when man conquers his inner battle and regains his “instinct of freedom.” In anticipation of that day’s eventual arrival, Nietzsche views the development of bad conscience as a necessary step in man’s transformation into the “sovereign individual.”
God may well be dead but Nietzsche’s assessment of the pitfalls of our new arbiter of value provides a staunch critique against which we must measure our morality. The question though remains as to whether we can ever accept a plurality of values within a given polity, whilst it may solve the philosophical problem of linking categories such as ‘Truth’ and ‘Purity’ can any aggregation of humans ever produce an agreement that is anything but slavish or self interested or vain or resigned or gloomily enthusiastic or an act of despair or each individually? God may well be dead but Nietzsche is right when he says that his shadow remains over us and, for the moment, there seems no way we can cast our own light on that shadow and overcome his legacy.
This paper considers the desert arguments raised to support retributivism, or retribution. Retributivism is "the application of the Principle of Desert to the special case of criminal punishment." Russ Shafer-Landau and James Rachels offer very different perspectives on moral desert which ground their differing views on the appropriate response to wrongdoing. In "The Failure of Retributivism," Shafer-Landau contends that retributivism fails to function as a comprehensive theoretical foundation for the legal use of punishment. In contrast, in his article "Punishment and Desert," Rachels uses the four principles of guilt, equal treatment, proportionality and excuses to illustrate the superiority of retribution as the basis for the justice system over two alternatives: deterrence and rehabilitation. Their philosophical treatment of the term leads to divergence on the justification of legal punishment. Ultimately, Rachels offers a more compelling view of desert than Shafer-Landau and, subsequently, better justifies his endorsement of a retributive justice system.
The first component is the desire to reprimand a person who has done wrong upon them. Humans, like animals, have self-defense mechanism. However, unlike animals, humans are capable of sympathy. Humans have a wider range of emotions. Therefore the need they feel for punishment onto the person who did them wrong depends on the severity of the act according to the “victim.” This brings us to the second point that talks about how certain rights are protected by law therefore punishable by law enforcement. Society must defend itself against those who disobey their laws in the interest of general utility among its people. The conservation of justice and of just laws preserves harmony and well being among human beings. As a result there is a very big utility interest in preserving and enforcing justice 's commands. Each person’s happiness must be held to the same standard of importance in order for this system to work. A rich man’s rights in the justice system must be no more important than the rights of the poorest man. Justice is meant to provide the overall greatest happiness to human beings. It is looking at the greater picture rather than individual
...s. When justice reigns in man's soul, he is a happy man and rules over his soul like a good ruler rules over a society. When injustice reigns in his soul, he is an unhappy man, just as men under an unjust ruler are unhappy. Injustice always brings bondage, so the man who lives in injustice is in bondage either to his own failings or to an evil society. Whether the just man receives extra rewards beyond the happiness of living in a just soul is beside the point. His soul is his world, and if it is a just one, it is a happy place to live.
Within two classical works of philosophical literature, notions of justice are presented plainly. Plato’s The Republic and Sophocles’ Antigone both address elements of death, tyranny and immorality, morality, and societal roles. These topics are important elements when addressing justice, whether in the societal representation or personal representation.
Durkheim sees punishment as a social institution, which is first and last a matter of morality and social solidarity. The existence of strong bonds of moral solidarity are the conditions which cause punishments to come about, and, in their turn, punishments result in the reaffirmation and strengthening of these same social bonds. (Ibid., p28) Durkheim begins his discussion of punishment with an analysis of the crimes against which punishments are used.