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Under perspectivism, Nietzche argued that selflessness is a component of Christian morality which can only be fully understood if a person speaks of one’s feelings and feels on matters distinctively or differently. Such implies that a person can be wholly considered selfless if his affective nature translates such selflessness in behaviors and attitudes in relation to others (Nietzche, et al., 1977). In his philosophy about self, Nietzche assailed an anti-Cartesian ideation and of naturalizing power pertaining to selfless consciousness. He contended that a selfless consciousness is without central intender, observer, and has no presence of self unto itself nor of natural unity. He however professed that there is mind and consciousness in nature (Nietzche, et al., 1977). This is consistent to the phenomenon of the body with consciousness embodying multiplicity of reasons but is inclined toward selflessness. As a naturalist, Nietzsche perceived that mind is not essentially conscious and not essentially unified, thus, assailed that consciousness isn’t the heart of our being and that humans can perceived and actuate without consciousness (Nietzche, et al., 1977)....
Some quickly pointed that Nietzche’s critique to altruist principles doesn’t indorse the theory of egoism and selfishness—that idea prominently advocated by Ayn Rand in her theory of objectivism and rational self. His ethical perspectives rest on the consequentialist perfectionism as evidenced in his theory of goodness innate in man and about the theory of evolving self that is in a continuing process of perfection. He however lacks the foundational theory on politics, where self is most inclined as a social being. As pointed, Nietzche hasn’t presented a systemic theory about the nature of state and society where human beings are in a sustained discourse to exchange values. His theory of selflessness however, emanated from his belief of a normative system perceived as morality that has certain structural characteristics. He assailed that language is significant in the interpretation and creation an individual—and, such narrative is a substitute to an enduring methaphysical fact of self which is also presupposed in Plato, Christian, Cartesian and Kantian theories. He connects that precept of selflessness to his notion of amor fati (love of fate) which led him to conclude that a self can only dream to be free but cannot wholly practice freedom. At some point Nietzchie’s theory crossed with Simone Weil (Weil, 1952), a female philosopher whose thoughts combined her spiritual, social and philosophical concerns. Like Nietzche who was a virtue ethicist and who assailed that virtue is specific to individual, Weil likewise illustrated this value in her intrinsic care for the poor and oppressed labor sector in her time. Weil was unfaltering in her ideation of the absence of divergence in thought and way of life. She advocates the unity of values, principles, and ...Show more


Friedrich Nietzche contends selflessness and compassion are values from of post-Christian morality influences and from human being’s affective nature (Nietzche, & Hollingdale, 1977)…
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Philosophy of Religion
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