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According to the Nietzsche scholar Keith Ansell-Pearson, it is the least studied of all of Nietzsche's works. [1] This relative obscurity is mostly due to the greater attention paid to his subsequent writings. [2] In his last original book Ecce Homo, Nietzsche writes that Daybreak was the "book [in which] my campaign against morality begins". [2]
Nietzsche postulates that only one who is weak, sickly or ignoble would subscribe to such a belief. Nietzsche goes on to relate this obsession with the non-physical realm to Christianity and the concept of Heaven. Nietzsche indicates that the belief in the Christian God is similar to the decadence and hatred of life. [10]
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 ...
The eponymous phrase itself appears in Aphorism 35 (originally conceived as the first aphorism) "when Nietzsche observes that maxims about human nature can help in overcoming life's hard moments". Implicit also, is a drive to overcome what is human, all too human through understanding it, through philosophy.
This is an example of Nietzsche's reaction against Schopenhauer, who had based all morality on compassion. Nietzsche, on the contrary, praises "virtue free of moralic acid". [4] Nietzsche goes on to say that mankind, out of fear, has bred a weak, sick type of human. He blames Christianity for demonizing strong, higher humans.
According to one of Nietzsche's most prominent English translators, Walter Kaufmann, the book offers "Nietzsche's own interpretation of his development, his works, and his significance." [ 1 ] The book contains several chapters with self-laudatory titles, such as "Why I Am So Wise", "Why I Am So Clever", "Why I Write Such Good Books" and "Why I ...
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After the death of Nietzsche's grandmother in 1856, the family moved into their own house, now Nietzsche-Haus, a museum and Nietzsche study centre. Young Nietzsche, 1861. Nietzsche attended a boys' school and then a private school, where he became friends with Gustav Krug and Wilhelm Pinder, both of whom came from highly respected families.