Search results
Results from the WOW.Com Content Network
Master–slave morality (German: Herren- und Sklavenmoral) is a central theme of Friedrich Nietzsche's works, particularly in the first essay of his book On the Genealogy of Morality. Nietzsche argues that there are two fundamental types of morality : "master morality" and "slave morality", which correspond, respectively, to the dichotomies of ...
A priest, a moralist does in fact nothing for man's "salvation," but just rules, and even when doing so he acts in a way that would (apart from that) be considered immoral. [54] Nietzsche goes on to analysing the Bible philologically and to guesses about the person of Jesus. He claims that it was not the aim of the latter to have anybody serve ...
Friedrich Nietzsche, in circa 1875. Friedrich Nietzsche (1844–1900) developed his philosophy during the late 19th century. He owed the awakening of his philosophical interest to reading Arthur Schopenhauer's Die Welt als Wille und Vorstellung (The World as Will and Representation, 1819, revised 1844) and said that Schopenhauer was one of the few thinkers that he respected, dedicating to him ...
He wants a kind of spiritual evolution of self-awareness and overcoming of traditional views on morality and justice that stem from the superstitious beliefs still deeply rooted or related to the notion of God and Christianity. [209] From Thus Spoke Zarathustra (Zarathustra's Prologue; pp. 9–11): [210] I teach you the Übermensch. Man is ...
The Four Great Errors are four mistakes of human reason regarding causal relationships that the German philosopher Friedrich Nietzsche argues are the basis of all moral and religious propositions. Set forth in his book Twilight of the Idols , first published in 1889, these errors form the contrastive backdrop to his " revaluation of all values ."
"Nietzsche's Genealogy of Morality ", In Our Time, BBC Radio 4, 12 January 2017. Melvyn Bragg and guests discuss Nietzsche's On the Genealogy of Morality: A Polemic, which he published in 1887 towards the end of his working life and in which he considered the price humans have paid, and were still paying, to become civilised.
Raymond Geuss has compared Nietzsche's view of language, as expressed in this essay, to be similar to that of the later Wittgenstein's, in its de-emphasis of "the distinction between literal and metaphorical usage." [7] A few decades prior Erich Heller had similarly noted a comparison between Nietzsche's thoughts on language and Wittgenstein. [8]
This must mean to be ready for everything, any sacrifice, any danger, any action, when it comes to defending the fatherland and fascism. Life as conceived by the Fascist is serious, austere and religious: it is lived entirely in a world driven by the responsible and moral forces of the spirit. The fascist must despise the convenient life.