Genealogy of Morals This Work Consists Term Paper

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¶ … Genealogy of Morals

This work consists of three essays, which question and evaluate the value of moral judgments according to a genealogical method, which in turn investigates the origins and meanings of various moral concepts. The first essay on Good and Evil or Good and Bad compares and contrasts "master morality" with "slave morality;" the second on Guilt, Bad Conscience and the like; and the third, the meaning of ascetic ideals. The third and last essay deals with ascetic ideals or asceticism, a force that dominates modern thinking and life. Nietzsche instead views it as the expression of a weak and sick will, which is unable to cope with its own struggle against itself. He believes that its weak will views its animal instinct and earthy as nature vile, sinful and horrible. It cannot release itself from these instincts and struggles to control and tame itself as far as possible. He concludes that man "would rather will nothingness than not will (Nietzsche 1967)Buy full Download Microsoft Word File paper
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Term Paper on Genealogy of Morals This Work Consists of Assignment

He summarizes the third essay to state that the philosophical spirit has to disguise himself in any of the established forms, such as a contemplative man, a priest, a magician, a prophet but generally as an ascetic man. The ascetic ideal has been the predominant engagement of the philosopher, who must play the role in order to be a philosopher. He has to be characteristically detached and must deny the world, turn hostile to life, without faith in the senses and clear of sensuality. He writes that philosophy was not even possible without such an ascetic representation and embellishment and without an ascetic misunderstanding of the self. In most recent times, he took the form of the ascetic priest, whom Nietzsche describes as a caterpillar hidden within itself. He views the ascetic priest as the incarnation of the desire for another state of being with its characteristic zeal and passion, but the very power of the desire binds him in this world he is tying to escape from and deny. Hence, he turns into a tool, which must work to establish or create favorable conditions for life on earth and for living as a human being. But in the exercise of the power, he creates an entire range of failures, discontents, delinquencies, misfortunes and all kind of people who inherently suffer such a focused existence, which they share with him. The ascetic priest is the man who denies that he belongs to the conserving and affirming forces of life. He refers to the self-abnegating ordained religious and monks.

To this ascetic man or priest, Nietzsche ascribes a particular pathological state, wherein the human being becomes more ill, less certain, more changeable, more insecure than other animals on the planet. He sees the ascetic priest as a sick animal, who has dared more, innovated more, defied more and demanded more from fate than all animals in the world combined. He is seen as the great experimenter with himself but who is also unhappy and dissatisfied as he struggles for ultimate mastery with animals, nature and "still-unconquered" gods. He is always the man of the future, never at rest from inner toils and powers. His sense and vision of the future are a thorn in the flesh of his present existence. He says no to life but this only brings to light a more tender and weaker "yeses." The master ascetic injures himself but his wound only keeps him and enables him to live on. Nietzsche thinks normal human beings cannot deny their reality and that the higher the esteem accorded him, the more strongly should they protect themselves from his poisonous air, his atmosphere of illness. Yet he laments that most people do not. He calls attention that sick people are the greatest threat to healthy people. Disaster for strong people does not emanate from the strongest, but from the weakest. He emphasizes that fear of human beings should not diminish, since this is where strength comes from. What he warns against is not a great fear of humanity but the loathing for it and a great pity for humanity. These are the teachings and preaching of the ascetic priest. He imagines this as going on everywhere in an atmosphere like an insane asylum or hospital. In this place, he views that the invalids, not evil men or predatory animals, are the great danger to humanity. He once more describes the ascetic priest as the prime invalid who accounts for the failures, oppression and brokenness. He is the weakest beings who most undermines life among other human beings in a most dangerous way by questioning human trust in life, in humanity and in a person's. The ascetic priest's pettily downcast glance in expressing sorrow is the reversed gaze of the person originally destined to fail. He actually wishes to be someone else. Yet he finds no hope to realize this wish, so he detaches himself from himself. He exudes contempt for himself, a ground on which every weed, every poison grows, yet so hidden, dishonest and yet so sweet. Nietzsche reveals that the ascetic priest actually harbors worms of angry and resentful feelings and hides these in secret and duplicity. He sets up the most malicious conspiracies against the suffering and against successful and victorious people, yet he gives a dishonest appearance that he despises the victor. On top of it, he does not acknowledge hatred as hatred. He performs a crafty act of decent slander. He is a living failure who mouths eloquence through humble and sweet resignation yet speaks and advocates justice, love, wisdom and superiority. He pretends to be lowest and lowliest while remaining a genuine invalid. The ascetic priest, in Nietzsche's eyes, is very clever and very ambitious. With skillful counterfeiting, he is able to make people imitate his pattern of virtue, which he attributes distinctively to himself. He makes virtue emanate from him, though a weak and hopeless invalid. What he seems to say is that he alone is the good and just man, the only man of good will. He moves about and around the rest, who to him are personifications of reproach who must atone bitterly for their sins. He wears a disguise as a judge, ready to spit out poisonous saliva while remaining as a beautiful soul in cleansing and leading broken and lost humanity to salvation. He ascribes purity of soul to himself and gets sick people to view him as the superior one.

What is much more unfortunate, in Nietzsche's eyes, is that this invalid, this sick ascetic priest should also be doctor of those he deems sick (Nietzsche 1967). He assumes that the true doctor should not demean himself and become the tool of something or someone lower. He should be kept distant forever from the ascetic priest. The true doctor has the right to exist against the distorted one. The true doctor is the only guarantor of the future as a pledge. But he should have the freedom to undertake what he must. Otherwise, he cannot perform his function as the consoler or person who cures invalids. He should distance himself from the company of the ascetic priest who must inhabit asylums and hospitals. He should stay away and not imitate the ascetic priest's foul stink and inner rotting.

Nietzsche makes it plain that the ascetic priest is the preordained healer, shepherd, and advocate of the sick herd (1997). His mission is to rule suffering people who form his kingdom. He has the basic instincts to perform and achieve just that. He practices an art and a master craft, which have been immensely successful for ages. But he must be sick himself and fundamentally related with the sick and those who are misled so as to understand them and be understood by them. Yet… [END OF PREVIEW] . . . READ MORE

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