Nietzsche On The Genealogy Of Morality Third Essay

Nietzsche On The Genealogy Of Morality Third Essay-47
In contrast, slave morality believes, through "ressentiment" and the self-deception that the weak are actually the wronged meek deprived of the power to act with immediacy, that justice is a deferred event, an imagined revenge which will eventually win everlasting life for the weak and vanquish the strong.

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Thus originates what Nietzsche calls the "slave revolt in morality", which, according to him, begins with Judaism (§7), for it is the bridge that led to the slave revolt by Christian morality of the alienated, oppressed masses of the Roman Empire (a dominant theme in The Antichrist, written the following year).

To the noble life, justice is immediate, real, and good, necessarily requiring enemies.

Rather, the good themselves (the powerful) coined the term "good".

Further, Nietzsche sees it as psychologically absurd that altruism derives from a utility that is forgotten: if it is useful, what is the incentive to forget it? by expectations repeatedly shaping the consciousness. From the aristocratic mode of valuation another mode of valuation branches off, which develops into its opposite: the priestly mode.

Nietzsche proposes that longstanding confrontation between the priestly caste and the warrior caste fuels this splitting of meaning.

The priests, and all those who feel disenfranchised and powerless in a situation of subjugation and physical impotence (e.g., slavery), develop a deep and venomous hatred for the powerful.Similarly, it is a mistake to resent the strong for their actions, because, according to Nietzsche, there is no metaphysical subject.Only the weak need the illusion of the subject (or soul) to hold their actions together as a unity.Here he introduces the concept of the original blond beasts as the "master race" which has lost its dominance over humanity but not necessarily, permanently.Though, at the same time, his examples of blond beasts include such peoples as the Japanese and Arabic nobilities of antiquity (§11), suggesting that being a blond beast has more to do with one's morality than one's race.But they have no right to make the bird of prey accountable for being a bird of prey.Nietzsche concludes his First Treatise by hypothesizing a tremendous historical struggle between the Roman dualism of "good/bad" and that of the Judaic "good/evil", with the latter eventually achieving a victory for ressentiment, broken temporarily by the Renaissance, but then reasserted by the Reformation, and finally confirmed by the French Revolution when the "ressentiment instincts of the rabble" triumphed.(1887) is a book about the history of ethics and about interpretation.Nietzsche rewrites the former as a history of cruelty, exposing the central values of the Judaeo-Christian and liberal traditions - compassion, equality, justice - as the product of a brutal process of conditioning designed to domesticate the animal vitality of earlier culture (1887) is a book about the history of ethics and about interpretation.Nietzsche questions moral certainties by showing that religion and science have no claim to absolute truth, before turning on his own arguments in order to call their very presuppositions into question.The Genealogy is the most sustained of Nietzsche's later works and offers one of the fullest expressions of his characteristic concerns.


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