Nietzsche's Revaluation of All Values

In the nineteenth century, popular philosophy - particularly the Hegelian dialectic - professed that mankind was developing in an upward direction, becoming more angelic as it were. Man's moral laws were more advanced, as support for democracy and equal rights were beginning to become popular. However, Friedrich Nietzsche believed that mankind was entering a downward spiral towards complete decadence. Modern man, with its 'advanced' morality, was, in truth, decaying on the inside. Claims of morality merely masked modern man's decay:

he is veiled behind moral formulas and concepts of decency?. [not] to mask human malice and villainy?. [but] it is precisely as tame animals that we are a shameful sight?. The European disguises himself with morality because he has become a sick, sickly, crippled animal that has good reasons for being ?tame?. [GS 352]

Nietzsche believed this to be a form of nihilism because mankind valued precisely what was halting his advancement. With this in mind, Nietzsche began his bold movement towards the revaluation of all values.

We need a critique of moral values, the value of these values should itself, for once, be examined?. [What if] morality itself were to blame if man, as a species, never reached his highest potential power and splendour? [GM P 6]

In this essay I will first look at several reasons for the necessity of a revaluation of all values. Then I shall look at Nietzsche?s conception of the ?noble? and how through egoism, they can undertake the revaluation of all values.

Nietzsche?s most famous statement is, without a doubt, that ?God is dead? (GS 108/125, Z P 2, etc.). Through many years of being quoted, contemporary society seems to have lost the significance of such a profound statement. Perhaps the most frightening aspect of this statement is that ?we have killed him - you and I. All of us are his murderers? (GS 125). It is important to remember that Nietzsche did not believe this to be a literal event. Instead, he explains ?that the belief in the Christian god has become unbelievable? (GS 343). Such disbelief has begun to cast morality, indeed mankind?s meaning, into doubt. Without God, how can universal moral truths be justified? Where is the meaning of man?

What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plung...

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...ss that of all, all! [GS 335]

Nietzsche believed that the ego is very important for the revaluation of values. It provides a person with the proper attitude to look within himself and determine those values that are in accordance with personal well-being. The ego also gives the person the conviction to act upon them.

In the end, Nietzsche began to perceive that his ?wicked thoughts? on the revaluation of all values were themselves becoming eternal truths: ?you have already taken off your novelty, and some of you are ready, I fear, to become truths: they already look so immortal, so pathetically decent, so dull!? (BGE 296) Nietzsche implies that his views on issues might not be correct, such as when he claims ?assuming that it is now known at the outset how very much these are after all only - my truths? (BGE 231) before beginning a sad tirade on women. The danger of stating a method of creating truth that is indefinite is that certain aspects will be cast into truths in the future, much against the spirit of Nietzsche. While his elitist views might seem extreme, perhaps he is only offering his truth to creating meaning, and it is our individual duty to come up with our own.