Sometimes it is defined in terms of equality—as what the author of this essay simply understood the word, everyone should get or have the same amount or treatment taking for example respect, and it should be given to everybody regardless of the status in a community. This definition of justice is the one people are most familiar with today because of the great association of the term with regards to the law and the rights of every individual as a citizen. On the other end of this, justice is served if a person is made to suffer in proportion to the harm inflicted upon others which yields the concept of retaliation. Another way to define justice is in terms of equity—people should get benefits in proportion to what they contributed to producing those benefits, meaning the harder a person work the more he should be compensated. Still another definition of justice focuses on process. Outcome is just if obtained by a fair process or by just means (Conflict research Consortium). According to a source establishing justice is important to any society, but sometimes justice seems to be continually elusive. A question on what is 'justice' and what needs to be done in order to ensure that it exists was imposed. Today, some might argue that true justice does not and cannot exist in a society where people have differing levels of power (Cline). Nietzsche on this behalf shares the sought for the true meaning of justice as an equalization of suffering by going through over the complexities of man’s living. Nietzsche utilizes the methodological principle to find ways between the concepts of justice by citing examples and defining ways that originated from way back man’s history. Justice as an equalization of suffering can be traced from the contractual relationship between a creditor and debtor as discussed by Nietzsche in his essay. Contractual relationship is the very conception of a legal subject and refers back to the basic forms of buying, selling, bartering, trade and traffic. Of how Nietzsche incorporated justice in such a commercial issue of credit-debtor relationship and came out justifiable is tackled upon the context of this essay (Nietzsche 40). In the contractual relationship between the debtor and the creditor promises are made. That in order for the debtor to achieve what is ought to be borrowed, the debtor enters into a bind of honor of promise to pay the creditor. And in order to etch the duty and obligation of repayment into the debtor’s conscience, the debtor pawns something to the creditor by means of the contract in case of none payment. The pawn has to be something that the debtor still possesses and controls— an old example, the debtor’s body, wife, freedom, or life (Nietzsche 40). But in particular the creditor could inflict all kinds of torture and dishonor to the body of the debtor. A cited example was the cutting of as much flesh off as an appropriate payment for the debt (Nietzsche 41). Where is justice in this relationship and example cited in Nietzsche’s essay? Each satisfies the other inasmuch as each receives what he esteems more than the other does. One gives another what he wants, so that it becomes his, and in return one receives what one wants. Thus justice is repayment and exchange on the assumption of an approximately equal power position (Cline). From this example is the stand of true responsibility of paying what a person truly owes. This may sound really
Name Subject Professor 13 March 2012 Nietzsche on Justice: An Equalization of Suffering Justice in modern times is sought in every aspect of man’s action. It is defined as the quality of being just, impartial or fair (Merriam-Webster Editors 484). But the word justice comprises complex views and understanding…
Philosophers range from the highly acclaimed and accepted to the most despised or misunderstood. Jesus Christ of Nazareth is among the former while Friedrich Nietzsche is among the latter, criticized for his atheistic beliefs and mostly misunderstood as a Nazi because of the publication of his works posthumously by his sister who was associated with Hitler (Mannion 104; Stokes 190).
Nobody before and after Nietzsche cannot foresee the danger of society that consists of ‘little, gray and resigned to their fate’ people as Nietzsche has done. Thus, the idea of elevation of human being and overcoming of all petty, commonplace and insignificant for life things is the central idea of Nietzsche’s philosophy.
This essay discusses that Nietzsche has talked greatly about the variations between good and evil and says that good things are those that have a certain assertion over someone’s life and thus hold value. He also clearly writes that one cannot clearly mark the distinction between the two facets of life.
Equalization in the basic terms is a federal transfer program that allows all provinces, irrespective of their ability to increase revenue, to offer roughly equal levels of services at similar taxation levels. The program's goal is to ensure that citizens in all provinces have access to roughly the same level of social services - such as education and social assistance - without spending excessive levels on taxation.
The reason why people are afraid to suffer is that they are losing something that they value highly-their comfort. Suffering is described as "an individual's basic affective experience of unpleasantness and aversion associated with harm or threat of harm" (Wikimedia Foundations.
The three interrelated essays of the work trace the various episodes in the evolution of moral concepts, and the “Second Essay” advances Nietzsche’s theory concerning the origin of the institution of punishment. Significantly, the author deals with pertinent concepts such as guilt, bad conscience etc in this section of the work and he begins the discussion by talking about forgetfulness and memory.
edy is first defined by the self – suffering man and the tendencies that characters have in regard to their actions and the responses that they take. Through this definition, there is a specific response that can be taken by the characters, all which leads to the end
Nietzsche has talked greatly about the variations between good and evil and says that good things are those that have a certain assertion over someone’s life and thus hold value. However, he also writes that one cannot clearly mark the distinction between the two facets of life because what may be good for one section of society might be evil for another.