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ἀδιάφορα: indifferent things, neither good nor bad. agathos ἀγαθός: good, proper object of desire. anthrôpos ἄνθρωπος: human being, used by Epictetus to express an ethical ideal. apatheia ἀπάθεια: serenity, peace of mind, such as that achieved by the Stoic sage. aphormê
Similarly, the Stoics distinguish all the objects of human pursuit into three classes: good, bad, and adiaphora (indifferent). Virtue, wisdom, justice, temperance, and the like, are denominated good; their opposites were bad. Besides these there are many other objects of pursuit such as wealth, fame, etc., of themselves neither good nor bad.
The will to power (German: der Wille zur Macht) is a concept in the philosophy of Friedrich Nietzsche. The will to power describes what Nietzsche may have believed to be the main driving force in humans. However, the concept was never systematically defined in Nietzsche's work, leaving its interpretation open to debate. [1]
A confident and competent candidate for leadership may withdraw from a situation when they lack the courage to challenge a particular authority, are timid by temperament, simply do not have the means to acquire power by the usual methods, are entirely indifferent to matters of power, and/or are moderated by a well-developed sense of duty. [14]
It might better be translated by the word equanimity than the word indifference. The meaning of the word apatheia is quite different from that of the modern English apathy , which has a distinctly negative connotation that includes feelings of inertness, indifference, and impassiveness.
Meh (/ m ɛ /) is a colloquial interjection used as an expression of indifference or boredom.It is often regarded as a verbal equivalent of a shrug of the shoulders. The use of the term "meh" shows that the speaker is apathetic, uninterested, or indifferent to the question or subject at hand.
To Nietzsche everything in this world is an expression of will to power. [28] [29] To exist is to represent will to power, to cause influence (compare similar views of Protagoras' disciples in Plato's Theaetetus). One can cause influence only on something that exists. Therefore, (through induction) an act changes everything from that moment ...
In a notable study of power conducted by social psychologists John R. P. French and Bertram Raven in 1959, power is divided into five separate and distinct forms. [1] [2] They identified those five bases of power as coercive, reward, legitimate, referent, and expert.