Nietzsches attitude to religion

Moreover, since the drives and affects that constitute it are individuated largely in terms of what and how they represent, the psychology needed to investigate the soul must be an interpretive, and not merely and strictly a causal, form of inquiry see Pippin Second, higher types seek burdens and responsibilities, in the pursuit of some unifying project.

If so, what differentiates the two modes? These four later appeared in a collected edition under the title Untimely Meditations.

He continued to have frequent and painful attacks of illness, which made prolonged work impossible. These points of difference from Schopenhauer cover the whole philosophy of Nietzsche.


These attitude types have been intensively studied in recent work see esp. Thereafter, he saw his work as completed for a time and hoped that soon a readership would develop.

It follows that no critique of traditional values could be practically effective without suggesting replacement values capable of meeting our needs as valuers see GS ; Andersonesp. This passage is not atypical. Higher men, then, are marked by a distinctive Dionysian attitude toward their life: One is left only to describe material occurrences and to intuit the passing of time.

After unsuccessful treatment in Basel and Jena, he was released into the care of his mother, and later his sister, eventually lapsing entirely into silence. Upon its arrival in Bayreuth, the text ended this personal relationship with Wagner. Byhis circumstances at Basel deteriorated to the point that neither the University nor Nietzsche was very much interested in seeing him continue as a professor there, so both agreed that he should retire with a modest pension [CE2].

Honesty would lead to nausea and suicide. It is common, if not altogether standard, to explain values by contrasting them against mere desires. Thus, the normative component of MPS is harmful because, in reality, it will have the effect of leading potentially excellent persons to value what is in fact not conducive to their flourishing and devalue what is in fact essential to it.

Instead, he choose the more humanistic study of classical languages and a career in Philology. More on this issue in Section 4, below. Whether benefiting or hurting others involves sacrifices for us does not affect the ultimate value of our actions.

Friedrich Nietzsche

Nietzsche saw his own writings as "completely buried and unexhumeable in this anti-Semitic dump" of Schmeitzner—associating the publisher with a movement that should be "utterly rejected with cold contempt by every sensible mind". The response called for by such a turn of events is mourning and deep disorientation.

One obvious route to such a value system, though far from the only one, is for the moralist to identify a set of drives and desires that people are bound to have—perhaps rooted in their human or animal nature—and to condemn those as evil; anti-sensualist forms of asceticism follow this path. As Reginster shows, what opposes Nietzschean freedom of spirit is fanaticism, understood as a vehement commitment to some faith or value-set given from without, which is motivated by a need to believe in something because one lacks the self-determination to think for oneself GS Nietzsche attempts to describe the logical structure of great events, as if a critical understanding of them pertains to their recurrence in modernity: For Nietzsche, that involves a two-sided project: No other sanction on conduct would be necessary than the natural punishment involved in the victory of a superior person over a vanquished enemy.

These accursed anti-Semite deformities shall not sully my ideal!! Indeed, Nietzsche understood his own life in these terms: He considered the individual subject as a complex of instincts and wills-to-power, just as any other organization. IC Something cannot be valuable for a person unless the person is capable of caring about desiring it.

What happened remains unknown, but an often-repeated tale from shortly after his death states that Nietzsche witnessed the flogging of a horse at the other end of the Piazza Carlo Alberto, ran to the horse, threw his arms up around its neck to protect it, and then collapsed to the ground.

Steiner abandoned the attempt after only a few months, declaring that it was impossible to teach her anything about philosophy. As a result, he was freed to write and to develop the style that suited him. Whatever stands in this flux, does so in the midst of the whole, but only for a while.

Nietzsche's Moral and Political Philosophy

While asceticism imposes self-discipline on the sick practitioner, it simultaneously makes the person sicker, plunging her into intensified inner conflict GM III, 15, 20— That doctrine seems to include the proposal that creatures like us or more broadly: For instance, in the following passage: GS But even in the face of such worries, Nietzsche does not simply give up on truthfulness.

Aside from its instrumental support for these other projects, Nietzsche pursues psychological inquiry for its own sake, and apparently also for the sake of the self-knowledge that it intrinsically involves GM III, 9; GS Pref.Genuine autonomy, Nietzsche maintained, could only mean freedom from all external constraints on one's behavior.

In this (natural and admirable) state of existence, each individual human being would live a life without the artificial limits of moral obligation.

Friedrich Nietzsche (1844—1900)

Nietzsche applied himself to such topics as morality, religion, epistemology, psychology, ontology, and social criticism.

Because of Nietzsche's evocative style and his often outrageous claims, his philosophy generates passionate reactions running from love to disgust.

Attitudes in public and in private Ida von Miaskowski remarked in her memoir, published 7 years after his death: In the eighties, when Nietzsche's later writings containing some of the oft-quoted sharp words against women appeared, my husband sometimes told me jokingly not to tell people of my friendly relations with Nietzsche, since this was not very flattering for me.

— Friedrich Nietzsche, KSA [60], taken from The Will to Power, sectiontranslated by Walter Kaufmann Nietzsche approaches the problem of nihilism as a deeply personal one, stating that this problem of the modern world is a problem that has "become conscious" in him.

[]. It is good piece of research embodying clarity, critical acumen, and hard industry of the candidate. The thesis is characterized by a refined and chiselled language, though a few syntactical, grammatical, and punctuation errors are also visible here and there.

In Anti-Christ he wrote that “Christianity is the religion of pity.” The German thinker, claimed that pity had a depressive effect, and that this quality is opposed to those emotions and attitudes which lead to the promotion of life. Pity & Pietism Pity and pietism both create slaves, he thought.

Nietzsches attitude to religion
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