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Nietzsche's philosophy revolves around the idea that man is driven by the will to live, which is expressed more specifically in the will to power – over other people, over nature, etc. Man is involved in the process of evolution of living things, and evolution is inevitably associated with the struggle and victory of the strong over the weak. Therefore, man is only a transitional link, a “rope over the abyss”, between the ape and the superman. According to Nietzsche, it should be the goal of every human being to transcend the human in himself by giving freedom to his will. Hence Nietzsche's exaltation of strength and aphorisms like “push the falling one” and “what doesn't kill you makes you stronger.”
Man and his development, according to Nietzsche, should become the center of the life of our society. Anything that hinders human development is evil. Evil in this sense, according to Nietzsche, is, for example, Christianity, since Christian morality gives preference to the weak rather than the strong, and in general is anti – biological in nature, since it pays too much attention to helping the weak, poor, and sick, not only not encouraging, but even criticizing individualism and the desire to rise above others-aspirations, according to Nietzsche, are quite natural and even necessary. At the same time, Nietzsche did not criticize religion in general, but Christianity, while he sympathized with ancient mythology, for example, and often resorted to images from it. And he himself, in a sense, created more of his own myth than a strict philosophical system.
However, Nietzsche criticizes not only Christianity, but also science. Science, Nietzsche believed, is good only as long as it acts as an instrument for conquering the world around it. But as soon as we start considering science as the highest and most self-sufficient value, as soon as we start doing science for the sake of science, and not for the sake of man, science becomes a kind of surrogate for religion.�
In general, Nietzsche considers human nature to be essentially non-rational, since it is based on will, not reason. Therefore, Nietzsche criticizes the excessive rationalism of modern Western civilization, noting the lack of what he calls the “Dionysian principle”, free creativity on the verge of insanity, open violent emotions, etc. According to Nietzsche, only the harmony of the “Dionysian” and “Apollonian” principles in culture, i.e. emotions and reason, can create an environment for full human development.
Nietzsche's philosophy is the ultimate longing for the Master.
We all know Nietzsche's words, “God is dead,” but we don't know what he was trying to say behind them. We are told about the crisis of culture, about the alienness of life, about the will to power, about the superman, but all this remains at the level of” quotes from great people ” and does not advance us in any way to understand what is, so to speak, the spearhead of his thought.
Nietzsche's thought, as I said above, is a longing for the Master, for that authoritarian, domineering, strong and violent type of masculinity that once dominated the Earth. The master died long before Nietzsche, but his death as a “cultural disintegration” was especially felt in the era of Nietzsche's formation.
The death of God in this sense is a consequence of the death of the Master, because God was his transcendental image. The decay of a culture is the rotting of its corpse. Nietzsche was sensitive to such things and represented them in his text. Hence his focus on feminism, revolutions, the sublime, religion, morality, and the will – all of these areas were transformed before his eyes, changing their appearance, showing that there is no longer a solid reference point. On the other hand, hence his contempt for weakness, for Wagner's sublime operas, for the slave and Christianity, in which he sees the “religion of the slave”, and for Plato, who, according to Nietzsche, at the dawn of philosophy, tore the Master off the ground and transferred him to the sphere of ideas.
The paradox of Nietzsche is that despite the desire to overcome this problem, i.e. to bury the Master, his philosophy became an attempt to resurrect the dead. “Push the falling one” – so says Zarathustra, meaning that the Master will never return and there is no point in pining for him. But the alternative project of the superman, in fact, becomes a new edition of the old tablets: in this image, Nietzsche tries to give us a new Master-strong, cruel, acting on the other side of good and evil, knowing life and truth.
That is why he praises the power and greatness of the Master in such a way-everyone knows this, but for the same reason his philosophy cannot part with the Master. “Let the dead bury their dead,” Nietzsche says, pointing out those who try to flaunt, portray the Master, speak from a position of power, imperial ambition, machismo and strength. And then he talks about the superman-a concept that carries all the features of a dead Master. It is for this reason that Nietzsche himself becomes a “dead man” who can not push the falling man and have nothing to do with him, but continues to sing about his former power and strength.
This was his fate – the morbidity that marked his death is directly related to the attempt to become a new Master. When Nietzsche speaks of the “last men,” i.e., the slaves who revolutionized the Master, he criticizes the slave's morality and points out his baseness in relation to the nobler and stronger type of man. However, this very division into slaves and masters, each of which has its own morality, indicates that Nietzsche, with his philosophy, can not get rid of the longing for the Master. In this sense, he himself becomes the last person-a slave who tries to “push” the Master with one hand, and resurrects him with the other.
In short, Nietzsche diagnosed the crisis of modern culture, began to describe it and form the prerequisites for getting out of it. He saw the crisis in the alienation of culture from the tasks of life. To restore what life is, how culture arose in the course of strengthening life-in this he is called upon to help the concept of the will to power developed by him, the universal principle of affirming everything that exists, something like “everything that exists must be so as to strengthen its being“. All abstract (read dead, hence, in particular, and diagnosedthe death of God) values of culture, including even the value of truth, he subjects to a serious analysis in order to find in them this grain of the will to power, and everything that is against refers to the symptoms of decline, resentment. The idea of eternal return also becomes a tool here: whether you are such that you desire the eternal return of the same thing, in other words, whether everything in you is subject to the one will, so that there is nothing else to desire. And this already turns out to be the image of a superman.
Briefly:
A person becomes a camel when he grows into a cultural environment. The following questions are ways to consider what Zarathustra said earlier.
Comprehending their knowledge, the camel realizes the lack of its own freedom and turns into a lion to fight with God, the master, that is, with cultural attitudes. The lion says “I want”, cultural attitudes-the dragon says “you must”. Leo has the power to say “no” to what “you should”do
And finally, leo, having gained freedom of thought, turns into a child – a new worldview: “the lost world finds its own world.”
Similar transformations are described by Edmund Gussrel, who calls them, this way of perception, a new life.
About human evolution. According to his philosophy, man evolved from an animal and modern Homo sapiens appeared, but evolution does not stop there. A Superman appears from a modern person-an ideal person in terms of moral, volitional, intellectual, and physical qualities