The main ideas explored by Nietzsche include the death of God, the will of power, Urbermensch, amorfati, perspectivism and the eternal recurrence. The idea that is central to his philosophy is the life-affirmation idea involving an honest questioning of all manner of doctrines that drain the expansive energy of life. This paper explores Netzsche philosophy cutting across his terminologies, as well as his philosophical reasoning. The paper discusses Netzsche’s philosophy of “Beyond good and Evil” with the major focus on Prejudices of life. Nietzsche used many terminologies in his quest to explain his philosophical reasoning. Among them include Nihilism, Master morality and slave morality, Ubermensch, Amorfati and the eternal recurrence. Nietzsche viewed nihilism as what comes out of repeated frustration while looking for the truth. He saw nihilism as latent presence in the foundations of the culture of Europeans, seeing it as a requirement for approaching the destiny. He talks about the cruelty ladder of religion which suggests Nihilism emanating from the intellectual Christianity conscience. Nihilism involves sacrificing the meaning brought about by God in our lives for the object truth. Netzche claims that there exist two types of morality (Nietzsche 56). These are the master morality springing actively from any noble man and the slave morality which builds up reactively in a weak man. The two moralities are not restrained inversions of each other but rather they represent different value systems. He asserted that master morality fits an action in a scale of either good or bad. Slave morality, on the other hand, fits the action in scales of good or evil. His terminology beyond Good and Evil is a way of rejection of metaphysics leads him to deny the moral fact. According to him, there is nothing said to be intrinsically good or bad with no consideration of content. Nietzsche is of argument that morality started when people began associating good to what was found to be beneficial and associating bad with what it was considered harmful. He goes on affirming that denying that moral judgment is not based on truths does not mean that acts conventionally known as good need not be encouraged and some considered bad need not be avoided. However, he rejects the absolutism in morality requiring both the weak ones and the strong ones. Nietzsche refers to genealogical element of force as being the will to power. The term geological in this context refers to the differential and generic (Nietzsche 42). The phrase the will to power is termed as the differential element of force. In this case, he implies the element which brings about the differences in the quantity forces whose relation is to be presupposed. Will to power is in this case presumed to be a generic element of force meaning an element producing the quantity that is due to each force. The principle of the will to power does not suppress any chance but contrarily, it implies it, since, without having chance, it would not change. Chance is used to mean the bringing of force into relation. The will to power is an addition to force and might only be added to that comes about due to chance. This will to power has some chance at the heart since the will to power is only capable of confirming all chances. Differences in quantity and the quality of force in relation are all derived from the will to power as
Name Institution Date Friedrich Nietzsche “Beyond Good and Evil” Friedrich Nietzsche was a philosopher from Germany, a poet, a composer, as well as a classical philologist. He is famous for writing critical texts on religion, science, mortality, philosophy, contemporary culture and for displaying a fondness of aphorism and irony (Nietzsche34)…
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.
In his first essay, 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, thus inserting the example of the aristocrat members of society that oppress the poorer sections for their own and personal ‘good’.
Therefore, truth is what is true in a man’s own perspective and what he/she finds to be right. Consequently, truth cannot have any unique and absolute form. Rather it varies from man to man; situation to situation; time to time; and even from context to context.
He wrote in the 19th century period (Philosophers online).
The characteristics of the philosophers society and culture are nationalism, capitalism, democracy, socialism, conservatism, liberalism, feminism, and bureaucracy (European Thought and Culture in the 19th Century, online).
Walter Kaufmann sees him as a radical empiricist because of his denial of metaphysical truths while supporting truths which are empirically derived. Others see him as the best example of a metaphysician, the essence of which is refuted by his works.There are many points between these two extremes in terms of the interpretations they gave to Nietzsche's works.
From his beliefs came the different understanding of other philosophers with regards the questioning that he had settled for the different Christian leaders who ought to believe that morality is indeed the primary basis of human life.
As a result, it is believed by this particular philosopher that everything in the human system is null.
The book is itself a very long and complex one, seen through the eyes of the character called Zarathustra: a name traditionally connected with the head of the Zoroastrian faith, Zoroaster, who believed that people may "Use their free will to choose their own path, that of good or that of evil" (Bekhradnin, "Thus spake Zarathushtra: An article on Zoroastrianism").
Defying the necessity to define truth, he rather deconstructs the concept of truth, emphasizing the deceptive, self-conceptual existence of humans and their understanding of the world.