PHL 206 Instructor: Dr. Bob Zunjic

Friedrich Nietzsche Selections from

"The Gay Science", "Beyond Good and Evil",

"The Genealogy of Morals" and "Anti-Christ"

An Outline

THE FALL OF TRANSCENDENT VALUES

"God is Dead" ("The Gay Science" 1882, § 125)

Nietzsche's Diagnosis of Modernity

Assertion: We all have killed God.

Questions: How have we done it? How a God can die? How did we drink up the sea = infinity? How did we wipe away the horizon = the

framework? How did we loose the earth from its sun = the

center? Answer: We have accomplished all these impossible

things by ceasing to believe in the existence of a

supra-sensible world up there. We have killed

God by rejecting the transcendent world ("the

holiest and the mightiest" we have possessed) as

the true norm of our moral conduct. Weapon: Our dissecting "knife" = sciences. Time-Frame: The Modern Age. Process: This event is an ongoing movement

(burial/putrefaction), not a momentary incident. Implicit Consequences: (1) We have absorbed divine infinity into

infinite human progress. (2) We have given up the religious framework

of evolution and history. (3) We have placed the source of meaning into

human creativity. We make our decisions

without relating them to God. We have rendered

the belief in God unbelievable. Void. Signification: "God" in Nietzsche's pronouncement denotes:

(a) The center and the foundation of everything. (b) The source of ideals, values, ends.

Outcome: God is dead. The center does not hold any more.

It's getting "cold" and "dark". Emptiness.

Disorientation.

Our Options: (a) Nihilism. Despair. Suicide. (b) Preserved Faith (churches as the tombs and

monuments of God). (c) New Creativity. Self-overcoming.

Prodigious Event: Yes, everything is permitted now, but this is a

great chance to start "a higher history than any

history hitherto". Premature Message: Most people are not yet ready to positively

accept and understand the magnitude of the

"great event". Deeds need time. Unheard Boldness: "Shall we not ourselves have to become Gods?"

LIFE ENHANCING MORALITY

"What is Noble?" ("Beyond Good and Evil" 1886, §§ 257-259)

Nietzsche's Theory of an Elitist Morality

Social Basis:

Every elevation of the type "man" requires

an aristocratic society. Only an aristocratic

society provides the necessary rank-ordering

and the fuel for excellence. Type "Man": Nietzsche speaks about the type "man" and not

simply about "man" because he does not accept

the expression "man" as a definite and stable

category. On the contrary it shows many

variations and gradations of which only the best

are of interest. Enhancement: The elevation of human species means

producing those rare exceptional individuals. Aristocracy: Nietzsche understands the expression literally as

"the rule of the best". Thus aristocracy is not

only a social category but even more the

nobility of mind and great deeds. Requirements: To avoid mediocrity and the growth of herd

instincts society needs: (a) A long scale of gradations of rank. (b) Differences of worth among human beings. (c) Slavery (subordination) in some form or

other. Slavery: In keeping with its counterpart this category in

Nietzsche should be understood not only as a

social relation, but primarily as a kind of

spiritual bondage to certain notions. Even the

most powerful men can belong to this "class" if

they lack the true freedom of the mind. Aristocratic Mentality: Aristocratic individuals constantly keep down

the subordinates and instruments for own

heightening. They possess an exalted passion of looking from

the perspective of the most distant people. Twofold Passion: (1) Pathos of Distance = Sense for difference

vis-à-vis others. This pathos allegedly emerges

out of the "incarnated difference of classes" that

are being transfered from generations to

generations. (2) Pathos of Self-Distancing = Striving for

"the continued self-overcoming". This pathos is

"more mysterious" because it does not have an

apparent physiological equivalent. But it is

essential for the enhancement of human species

and consequently for breeding the new race of

man. Contention: (1) is condition for (2). Moral Formula: Self-overcoming was traditionally conceived as

a constant moral perfection ("always strive to be

a better person", "there is a constant need for

improvement" etc.). Nietzsche understands it in

a non-moral ("super-moral") sense, as unfettered

expansion of the latent life forces. Humanitarian Illusions: The idea that an aristocratic society emerges

through mutual agreement of classes, naturally

and peacefully or by a divine decree. True Origin: The victory of the more "natural nature" over

the "more moral and peaceful" races was

everything but consensual and civilized. Explanation: How and why did the barbarians prevail over

more civilized people? By overpowering those

who were "mellow". Simply put, the victors

were "more complete men". Complete Men: Possess the strength of will and the desire for

power. This is not only physical but psychical as

well; it includes self-discipline and flourishing

of life forces in general. Imperfect Men: Vital forces flickering out in agriculture, trade

or wit instead in physical strenght. Increasing

lack of self-control. People becoming

wearisome of life. Corruption of Man: Life gets convulsed = contracted and shaken. Causes: Different. Mostly lack of self-discipline

("anarchy among the instincts"). Or people get

subdued by moral sentiments (pity, compassion,

guilt, remorse). Social Decay: Reversal of the higher and the lower. Historical Example: French aristocracy at the beginning of the

Revolution sacrifies itself to its moral feelings.

This example is very instructive for the current

state of European spirit as French aristocracy

was for Nietzsche the source of European

nobility. Result: Blurring the differences. The "wretched

mediocre" becomes a goal instead of being the

means for those rare individuals that represent

the purpose. Principle of Elevation: Aristocracy is not a function but the significance

of a commonwealth. Society and humanity are

an instrument ("a foundation and scaffolding")

for strong individuals (a choice type of being)

that should elevate themselves to a "higher

existence". Therefore any hypostatization of

society (taking it as an end against individuals)

or leveling individuals without discrimination is

unjust. Good Conscience: "Healthy aristocracy" will act the way any

healthy organism acts. It will grow, spread,

seize, win the upprehand, exploit. Therefore

aristocracy will accept unsentimetally the

sacrifice of a legion of individuals who must be

reduced to "incomplete men" and instruments. Biological Comparison: By referring to "the sun seeking climbing plants

in Java called Sipo Matador" (actually this

monstruous liana grows in Amazon forests)

Nietzsche clearly indicates his veneration for

archaic heroes who engage many common

individuals in their daring exploits. Social Foundations: Nietzsche discusses various answer to the

question what should serve as the basis of

society. Contractualism: First Answer: refraining from injury and

violence (Hobbes). Democracy & Socialism: Second Answer: abolishing exploitation. "The

coming conditions of society in which the

'exploiting character' is to be absent" refers to

the socialist ideas of those days. Parity: Mutual restraint in using power is appropriate

among the equals. But it cannot be applied to a

society as a whole without undermining its vital

forces. As the principle of social organization it

becomes the principle of disintegration.

Function: Striving toward peace, harmony and equality

(against violence, oppression and exploitation)

is tantamount to the idea of life dispensed of all

organic functions. Every living organization

must grow, gain ground and acquire

ascendancy. Grounding Principle: Life itself. Essence of Life: Nietzsche repeats three times that life represents

the incarnate Will to Power. Life is Will to

Power because Will to Power is Will to Life.

Living organisms grow and expand not because

it is moral or immoral, but simply because it is

their nature. Neutral Terms: Since life itself is appropriation, injury,

conquest, violence, a form of exploitation, these

expressions should be understood without

negative overtones. New Theory - Old Fact: This may sound as an inovative theory, but only

explicates the primordial fact of all history. Opposition: Nietzsche was aware that his teaching would be

repugnant to many: "In no point is the common

conscience of the European more averse to

instruction than here." Substitution: The Stoic picture of harmonious nature and the

idea that reason should follow the suite is a

fiction. Will should replace reason. Good: All that enhances the feeling of power, the Will

to Power itself. Bad: All that proceeds from weakness (life

diminishing factors).

MASTER AND SLAVE MORALITY

"What is Noble?" ("Beyond Good and Evil" §§ 260, 263)

Nietzsche's Typology of Morality

Premise: There is no rational and objective foundation

of a universal morality. There are only

different evaluations that should be classified

and themselves evaluated from the point of

view of will to power. Ideal Types: Certain traits of different types recur regularly

together. They group around two primary

(ideal) types. Mixtures: These types are not absolutely separated. Very

often they are mixed, sometimes even

juxtaposed within the same person. Different Origin: The moral discrimination of values originates

either with the ruling or the ruled class. The two

should be distinguished as two different classes

of contemptible and admirable characteristics. Contemptible: The cowardly, the anxious, the petty, the

suspicious, the doglike people, the begging

flatterers, the liars, those intent on narrow

utility, the self-humbling.

Admirable: Self-determining, self-approving, self-judging,

value-creating, self-esteeming, self-gloryfying,

exerting power over others as well over oneself. Distribution of Predicates:

(a) Aristocratic morality: 1. good = noble; 2.

bad = despicable. (b) Self-abasing morality: 1. good = stupid; 2.

evil = frightening. Reversal: As morality or our viewpoint changes a1

becomes b2 while b1 becomes a2. Real Source: The opposition of "good" and "evil" is a product

of slave morality. Its "evil" is the aristocratic

good perceived as "fear inducing". Proper Question: Who praises certain actions? Not: Why certain

actions have been praised? Principle of Evaluation: Moral designations for actions are derived from

character designations: Upshot: The morality of the Iliad versus the morality of

the New Testament. A. Master Morality: Autonomous, active, assertive, enthusiastic,

forgetful. Manifestations: (1) Value determining (creating of values from

one's own inwardness). (2) Superabundance of power (helping the

unfortunate out of excess) (3) Self-discipline (enjoying being severe and

hard with oneself) B. Slave Morality: Reactive, pessimistic, sentimental, distrustful,

resentful. Variants: (1) Moral of sympathy (Christianity)

(2) Acting for the good of others

(Utilitarianism) (3) Disinterested selfless conduct (Deontology)

Political Opposition:

Conservatism: An aristocrat reveres age and tradition. Modernism: A plebeian believes in progress and the future. Social Duties:

Elitism: A member of nobility accepts duties only to his

likes. Understands how to honor those who are

the best, while treating others "beyond good and

evil". Populism: A member of the crowd emphatizes with

equality, patience, industry, humility,

friendliness.

Freedom versus Bondage

Slavish Freedom: Surprisingly Nietzsche characterizes slavish

morality with the desire for freedom. The

explanation is that this longing is purely

negative - striving for something unattainable. Noble Bondage: The noble man willfuly binds himself to

something higher and demonstrates his

reverence and passion. Derived Oppositions:

- Love as a passion (the art of troubadours)

versus sympathy and pity for the weak - Enthusiasm and devotion versus longing for

happiness and contentement.

- Artfulness and refinement versus narrow

utility. - Affirmation of the subjective versus reversal to

the objective. - Instinct for Rank (proud disposition) versus

Resentment (vindictive hatred). Rule: "Instinct for rank" is itself an indication ("sign")

of a high rank. Specification: Those who are of high rank due to social

contingencies may not posses an instinct for

rank, but a verifiable "delight in nuances of

reverence" always points to "noble origin and

habits". Test: How do we react to the presence of something

(somebody) of the highest rank when the rank is

not self-evident (or intentionally disguised)? High Rank: The nobility of a higher rank reveals itself in an

instinctive and silent reverence for excellence. Law Rank: Slavish reverence is based on external marks.

The vulgarity of a lower rank manifests itself in

utter disregard or even hatred. Criterion: "Instinct of reverence" determines the ultimate

value and "the unalterable order of rank" of an

individual.

NOBILITY AND RESSENTIMENT

"Good and Evil" ("The Genealogy of Morals" 1887, I, §§ 10-11)

Nietzsche's Contrasting of Moral Characters

Slave Revolt: The initial domination of the "master

morality" has been overturned.

Democratic Victory: "The people have won" means the slaves, the

herd, the mob have come to power while the

masters (the nobility of human race) have been

disposed of. Essence of Slave Morality: When we say that the morality of the "common

man" is now prevailing we mean that

resentment has become the principle of

evaluation and creativity. Definition: Resentment is a compensation through an

imaginary revenge for the lack of real action and

creativity. Slave Creativity: Reactive. Its nature: Resentful. The vengefulness

of slave creativity manifests itself in an outright

rejection (negation) of that what is "different",

"foreign" or "outside". Its condition: Needs external stimuli to be able

to act. Noble Creativity: Inclusive. Its nature: Affirmative. Its positive

character manifests itself in a triumphant

development of oneself and in an infinite

acceptance of opposites. "Saturated with life and

passion." Its condition: It is autonomous - acts and grows

spontaneously. "Noble Resentment" Resentment in the noble man exhausts itself in

an immediate reaction without poisoning his

psyche. The respective offense on reality of two

different modes of evaluation could be

represented by means of the following diagram:

Character Source

Slave Mode of Valuation

Caricatural Distortion Submerged Hatred, Vengefulness, Impotence

Noble Mode of Valuation

Harmless Falsification Insufficient Familiarity, Misunderstanding, Impatiance,

Carelessness

Linguistic Habits of the Greek

Nobility

Self-Designations: Noble ones, good, beautiful, happy ones.

Designations for Common Men: Worthless, paltry, knavish, pitiable (deilos, deilaios, poneros, mochtheros).

Preponderance of Wretchedness: Moral and social evaluations stating that something is "bad" or "low" by rule suggest a

note of unhappyness (oizyros, anolbos, tlemon, dystichein, xymphora).

Happiness Nature Feeling

Common Men Essentially narcotic and passive (quietude, rest, slackening of tension).

Possible only as artificial deception that ought to

supress the underlying inimical and poisonous emotions.

Nobility Necessarily energetic and active (eu prattein = faring

well). High tension.

Real feeling of well-being based on the awareness of

being well-born

Profile Attitude Self-Relation

Common Men Secretive, squinting, covert, clever, prudent, suspicious,

remembering

Self-hiding, self-depreciating

Nobility Upright, straightforward, forgetful, naive, casual, nonchalant, imprudent,

reckless, impulsive

Open, trustful, honest

Quality: Inability of taking enemies and misdeeds

seriously very long. Correlation: Not to be fixated and obsessed with enemies and

viles is a sign of ability to recuperate and act

creatively. Principle: Forgetfullness is the most effective forgiveness

(Nietzsche does not believe in the slogan:

"Forgive but do not forget!") Historical Example: Comte de Mirabeau (1749-1791), a famous

orator and writer, suspected and attacked both

by the royalists and the revolutionaries. But he

ignored all insults and vile actions done to him. Love Your Enemy: Makes sense only as reverence for enemies.

This requires selectivity. Advise: Choose your enemies, don't let enemies choose

you! Rationale: Respectable enemies elevate, despicable

degrade. Necessity: In a sense good enemies are necessary in order

to be able to have friends. Picture Thy Enemy: - The noble man cherishes and respects his

enemies (such reverence might be a bridge to love). - The resentful man conceives enemies as "evil",

thus implying that he is the "good" one.

Identical Contrary: The evil in the conception of slave morality is in

fact the distinctive original, whereas the bad of

noble origin is an after-product, a side-effect. Proper Question: Who is evil? Who is bad? Answer: The good man of the opposite morality. Ground: The beast of prey (blond beast) underlies the

noble races. Blond Beast: This abused concept does not have a racial

conotation in Nietzsche as the reference to

Arabian and Japanese nobility clearly indicates.

Nietzsche's models are not German but Greek,

Roman, Barbaric and Scandinavian. Therefore

one is well advised to understand the expression

"blonde bestie" as an allusion to the metaphor of

the lion as explicated in Thus spoke Zarathustra. Self-Consciousness: In his funeral oration Pericles recognizes the

greatness of both goodness and wickedness. Ease of Mind: The Greeks even commended rhathymia

(carelesness) as a kind of "cruel cheerfulness". Hypocrisy: Those who are mutually considerate out of

custom, respect, vigilance, suspicion or jealousy

revert outside their circle to the innocence of the

beast-of-prey conscience. There they give vent

to their supressed instincts with impunity. Fear: It is more productive to be afraid of somebody

who deserves to be admired than to feel safe and

confident before the "wretched mediocre",

"unedifying creature" ("tame man").

Power AND morality

"Attempt at a Critique of Christianity" ("The Anti-Christ" 1888, I, §§ 2, 7)

Nietzsche's Attack on the Religion of Pity

Definition 1: Good = Everything that heightens the feeling

of power = the will to power = power. Definition 2 : Evil = Everything that is born of weakness. Definition 3: Happiness = The Feeling that power is growing,

that resistance has been overcome.

Bad Good

Contentedness Rising Power

Distribution: Peace War Moral Virtue Fitness (the Renaissance virtu)

Implication: The weak and the failures shall perish. Out of

"love of man" they should be given every

possible assistance in that process (it is open

whether this means that they should be

murdered or "only" helped to commit

suicide?).

Question: Who determines what is weak, failed and

deserving extinction? Obviously the powerful.

So power is the sole basis of normative validity

(= might is right). Negativity: The most detrimental factors in human history

are "practical sympathy" and the feeling of pity

for all the failures and all the weak. They are

worse than any vice (also morally) because they

block clearing ground for unrestrained

development of human potentials. Worst Enemy: Christianity is the worst enemy of man because

it is the religion of Pity. Defects: Pity supresses productive passions and has a

depressive effect on our strenght. Instead of

being supressed for the sake of life joy it grows

and makes suffering contagious to the extent of

making life more miserable. Conclusion: Only a nihilistic ethic can praise pity for "pity is

the practice of nihilism".

"Ms. Stottlemeyer is my personal organizer."