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Understanding Nietzsche's Views on Culture, Morality and Achievement
- 2.
Friedrich Nietzsche elicits a confused response among modern audiences. Known as the
man who claimed, “God is dead,” Nietzsche is known as one of most provocative philosophers
of the modern period for his outrageous and dramatic style of writing, and also for his projects,
which argued intensely against many of the moral philosophies of the Christian Church. To those
familiar with his works, however, Nietzsche is an author who raises powerful questions about
systems of moral values and the importance of growth within life, and does so in a spirit of grand
optimism. Amidst his publications, one also finds that at the center of his career was a passion
for articulating human excellence and the criteria for maintaining cultural greatness. For these
projects in examining culture, morality, and the significance of growth in life, Friedrich
Nietzsche remains a relevant and influential author to modern audiences who benefit from his
shocking style and commitment to hope and good cheer.
To understand Nietzsche’s perspective it is important to examine Nietzsche’s style and
the reasons for which he is viewed as such a controversial figure in philosophy. In the
introduction of Thus Spoke Zarathustra provided by Kathleen M. Higgins, Friedrich Nietzsche is
explained to be an author that has been greatly “misunderstood” because of his “outrageous
rhetorical overstatements and accusations… and pseudobiblical style.” (Thus Spoke Zarathustra
xxv) It is because of Nietzsche’s intense and wild composition that he confidently provokes
conversation about major theologies and philosophies, which became popular throughout 19th
century Europe. In Thus Spoke Zarathustra, “Nietzsche vehemently attacks the JudeoChristian
worldview, even though he is a product of it.” (Thus Spoke Zarathustra xxv) It is through this
confrontational perspective that many of Nietzsche’s arguments receive their strength, because
- 3. Nietzsche’s focus in many of his works is very direct and offensive. Specifically in Thus Spoke
Zarathustra, it is the goal of Zarathustra, the protagonist, to usher in a generation of “higher
men” that refute the petty idolatries and ideologies that have inhibited mankind from truly
embracing life as daring, jovial beings. Nietzsche thus seeks to accomplish this literary task by
openly assaulting any institution that he deems undeserving of its reverence.
It is this combative and tenacious spirit that possesses many of Nietzsche’s works,
and appropriately so. Within Nietzsche’s projects discussing culture, morality, and human
greatness, Nietzsche understood that he was challenging systems of values that entire
nations had adopted throughout 19th
century Europe. Moreover, Nietzsche, while refuting
the moral values made popular through Christianity, must have known that in order to stir
the minds of his audience, he needed to employ striking and outrageous images to stir the
conscious of his audience toward skepticism about beliefs that were readily assumed in his
day. Perhaps Nietzsche’s most famous example of blunt and forceful writing comes from his
claim that, “God is dead.” (Thus Spoke Zarathustra 9) Nietzsche challenged major ideas of
culture, morality, and human behavior that required him to write with offensive and
shocking effect, thus leading to the sentiment that Nietzsche philosophized with a
“sledgehammer.”
Important, too, is to note that while Nietzsche challenged the religious and moral
consciousness of his readership, he realized that his projects were not expected to be
received well by massive audiences in Europe, and nor would they be until the 1950’s. As
proof of his anticipated reception for the themes in his work, Nietzsche included the
sentiment, “A Book for Everyone and No One,” in the title of Thus Spoke Zarathustra. While
- 4. arguing against the moral traditions of the Christian church and Platonic interpretations of
good and evil, Nietzsche’s publications were met with reproach by religious communities
and were contested fervently by religious scholars. Though, the biggest challenge facing
Nietzsche’s reception with contemporary audiences was realized when Nietzsche’s works
were mischaracterized in association with Nazism and German nationalism. Elizabeth,
Friedrich Nietzsche’s sister, promoted Nietzsche’s works within the rising Nazi party after
securing publishing rights to her brother’s writings following his mental decline in 1888. It
was only with the scholarly intervention of Walter Kaufmann and his publication of
Nietzsche: Philosopher, Psychologist, Antichrist in 1950 that the projects of Nietzsche were
vindicated from association with the Nazi party and its violent ideologies.
For all of these reasons, Nietzsche has been a highly controversial figure in the
history of modern philosophy. While at times outrageous in his writing style, and at others,
mischaracterized as a Nazi sympathizer: political endorsements and religious influences in
culture have jaded Friedrich Nietzsche’s legacy and prevented his publications from being
considered in a fair light by readers for decades.
Now, however, while examining Nietzsche’s work, it is clear that Nietzsche
distinguishes himself from other modern philosophers because many of his projects focus
upon critiques 19th
century European culture, the emerging sciences, and the arts. Culture
is a crucial expression of mankind’s unified efforts to identify what is great, according to
Nietzsche. “The goal of a culture is not the greatest possible happiness of a people… Its aim
points beyond earthly happiness: the production of great works is the aim of a culture…
The culture of a people is manifest in the unifying mastery of their drives: philosophy
- 5. masters the knowledge drive; art masters ecstasy and the formal drive…” (Breazeale 16)
Within his writings, Nietzsche expresses how the way in which a people manage their will
towards knowledge and desires is crucial toward their conduct in constructing a great
culture.
Nietzsche’s interest in culture arises from his own criticism of religious and
intellectual influences affecting Europe in the 19th
century. While early scientific
enterprises inspired Nietzsche to consider their relevance in promoting a strong culture,
Nietzsche was dismayed by the influence of religious institutions and their inability to
create strong, creative societies. Nietzsche explains however, that the natural sciences and
religion are both incapable of generating great cultures alone: “In pursuing the goal of
knowledge, our natural science is heading for decline… our historical education is heading
for the death of all culture. It enters into battle against religion and incidentally destroys
culture. This is an unnatural reaction against frightful religious pressure‐now taking refuge
in extremes. Lacking all measure.” (Breazeale 46) This confused situation arises within
mankind because of two critical mistakes: overestimating the prowess knowledge and the
resulting denial of artistic illusion in culture.
To Nietzsche, a great culture requires a fundamental level of artistic illusion, which
Nietzsche thinks cannot be fulfilled by science even though he was an enthusiast of early
science in Europe. Nietzsche wrote, “Science… has no consideration for ultimate purposes.”
(Human, all too Human 58) Science to Nietzsche was a way of describing the universe, but
was totally incapable of explaining the universe. In this way, Nietzsche expressed a critical
- 6. skepticism for traditional methods through which mankind claimed to “know” the
universe.
In fact, Nietzsche was entirely skeptical about mankind’s ability to truly know
anything about the natural world: “knowledge is nothing but working with the favorite
metaphors, and imitating which is no longer felt to be an imitation. Naturally, therefore,
[knowledge] cannot penetrate the realm of truth… there is no real knowing apart from
metaphor.” (Breazeale 51) Major frustrations are then dealt to those studying the natural
world, namely, scientists. “…Science therefore cannot serve as the foundation for
anything… because it stands in opposition to itself: the assiduous pursuit of absolute
knowledge will turn into absolute nihilism. The only criterion it recognizes is the purely
formal one of certainty, to which all considerations – value for human life included‐ are
irrelevant.” (Breazeale xxxiv)
Upon realizing that a purely scientific culture is impossible due to the incapability of
establishing values and commanding obedience, one then wrestles with the juxtaposition of
mankind’s demand for truth and the necessity of illusion through art. In what Nietzsche
calls “the tragic conflict,” “There can be neither society nor culture without untruth…
Everything which is good and beautiful depends upon illusion: truth kills – it even kills
itself.” (Nietzsche xxxv) It is here that Nietzsche alludes to the crisis of modernity in which
contemporary societies are dealing massive damage to modern cultures while mistakenly
assuming that science can replace the deliberate and necessary illusions of artwork within
culture. Nietzsche elaborates upon this in The Birth of Tragedy when he writes that a “tragic
insight” is born when mankind meets the boundaries of its scientific periphery: “…science,
- 7. spurred by its powerful illusion, speeds irresistibly toward its limits where its optimism,
concealed in the essence of logic, suffers shipwreck…When [scientists] see to their horror
how logic coils up at these boundaries and finally bites its own tail – suddenly arts [are
needed] as protection and remedy.” (The Birth of Tragedy 15)
A critical component of Nietzsche’s perspective is developed when he articulates,
“knowledge of the conditions of culture” that are established by the tragic philosopher.
(Nietzsche xxiv) It is the role of this philosopher to cultivate “a new‐life” by breaking the
hegemony of pure knowing. The tragic philosopher is most useful in this context because
the impact of their work is largely negative, and there is much to be destroyed in the
defense and preparation of culture in times of chaos or cultural degeneration. (Nietzsche
72) Hence, the enormous task of this philosopher, or “cultural physician” is to recognize
what is needed for a culture to thrive unto greatness, and to then prescribe to the artists
what should be created, thus supplementing culture with a vital level of artistic illusion, or
beautiful untruths. Thus, it appears that the figurative process of cultural renewal
resembles that of medicine: a diagnosis of the cultural deficiency, the destruction or
excision of the corrupting influence by the philosopher, and the fulfillment of prescribed
supplemental influences unto recovery and health by the artists.
It is appropriate to consider Nietzsche’s perspective as that of the Cultural Physician.
Nietzsche, having witnessed the dogmatic indoctrination of Christian, 19th
century Europe
became convinced that unless new values were created, Europe would eventually atrophy
into a pathetic, lifeless herd. What is important to consider in this respect is Nietzsche’s
belief in the “will to power,” which according to Nietzsche, is the driving force of life and
- 8. the universe. Nietzsche writes that the will to power is the drive to express and enhance
one’s vitality and to control one’s circumstances. Nietzsche believes in the “’unexhausted
procreating will of life,’ which represents self‐mastery, and not just power over others.”
(Thus Spoke Zarathustra xxiii) The overall fear of Nietzsche is that by devoting one’s self to
Christian or Platonic traditions, even great and noble spirits may deny their will to power
and amount to very low forms of human achievement.
In Thus Spoke Zarathustra, a wrenching scene experienced by the story’s protagonist
symbolizes the challenge of Nietzsche as he argues on behalf of mankind’s will toward life.
The hopeful protagonist, Zarathustra, descends from his home in the mountains to speak of
his wisdoms to the town below. After expounding upon his ideas of creation, willpower,
and the importance of profound joy for this life, Zarathustra witnesses the tragic death of a
tightrope walker shortly after his speech, which the townsfolk thoroughly rejected as a
joke. The jester, the man responsible for the tightrope walker’s death, said to Zarathustra
maliciously, “Leave this town, O Zarathustra… The good and just hate you, and call you
their enemy and despiser, the believers in the true faith hate you, and call you a danger to
the multitude.” (Thus Spoke Zarathustra 16)
Kathleen M. Higgins explains that this instance anticipates Nietzsche’s assault on
Judeo‐Christian and platonic traditions that treat codes of right and wrong and moral
values of good and evil as metaphysical abstractions. (Thus Spoke Zarathustra xxii)
Nietzsche argues that good and evil have always been relative values established for
interest and ambitions of historically situated groups, and that moral valuations change
even within singular cultures throughout time. It then becomes the project of Nietzsche to
- 9. call for a revaluation of moral values, especially Christian morals, since they held such
dominating influence over European culture in the 19th
century. (Thus Spoke Zarathustra
xxiii)
The threats that flawed moral schemes pose to modern cultures are massive,
according to Nietzsche, which is why he argues against them fiercely. In what Nietzsche
calls the “slave culture revolution,” all that was in ancient times viewed as a noble means to
self‐expression through power, violence, or courage was inverted by Jewish moral
influences, such that all that was oppressed and impotent was inverted toward a position of
moral favorability. This inversion of morals revolutionized cultural values such that
compassion, pity, and the act of suffering with others were viewed as something
commendable. (On the Genealogy of Morals 122)
Nietzsche, in contrast to the “slave culture revolution,” believed that pain, suffering,
and selfishness are critical to affirming the greatness of life at hand. The great concern of
Nietzsche, as articulated in Thus Spoke Zarathustra, is that the Christian and Platonic
traditions would convince great and noble souls that life and suffering are things meant to
be escaped‐ that this world is marred by imperfections. This, in Nietzsche’s perspective, is
the opposite of life’s purpose, which is to be spent creating and exercising one’s unique
power in life. In this way, Platonic and Christian traditions have “life‐denying” dimensions
while they invalidate the importance of suffering in everyday life. (Thus Spoke Zarathustra
xviii)
Nietzsche also condemns the heavenly rewards of contentment and happiness
promised to those who abide by eternal moral schemes. In Beyond Good and Evil, Nietzsche
- 10. writes, "You want, if possible and there is no more insane "if possible" to abolish suffering.
And we? It really seems that we would rather have it higher and worse than ever. Wellbeing as
you understand it that is no goal, that seems to us an end, a state that soon makes man
ridiculous and contemptible that makes his destruction desirable. The discipline of suffering, of
great suffering do you not know that only this discipline has created all enhancements of man
so far?" (Beyond Good and Evil 225) Suffering gives value to life, and is vital to the
development of a strong, vibrant spirit.
To Nietzsche’s Zarathustra, the prominent Christian moral perspective represented
nothing more than an incarceration, a way of saying, “Up the stairs on your knees, you
sinners!” (Thus Spoke Zarathustra 80) Nietzsche continues, “He whom they call Savior put
them in fetters: ‐ in fetters of false values and delusive words.” (Thus Spoke Zarathustra 80)
Eventually, Nietzsche concludes that the schemes of Christian morality are bent upon
promises of eternal “rewards,” (Thus Spoke Zarathustra 82) and the assurances that all men
are born equal before God. Both of these claims are false for, according to Nietzsche, there
is no heavenly “reward‐giver” (Nietzsche 82) and “men are not equal.” (Thus Spoke
Zarathustra 89) Furthermore, Nietzsche writes of eternal moral schemes to be non‐existent
and bankrupt: “Truly I say to you, unchanging good and evil do not exist!” (Thus Spoke
Zarathustra 101) Moreover, Zarathustra exclaims, “I cast my net into their sea and meant to
catch good fish; but I always drew out the head of some old god.” (Thus Spoke Zarathustra
112)
Shame, which is a prevalent component of the Christian moral conscience, becomes a
particular frustration to Nietzsche. In entry 273 of The Gay Science, Nietzsche writes, “Who do
- 11. you call bad? – He who always wants to put people to shame.” This brief statement summarizes
much of Nietzsche’s perspective on Christian theology and the idea of a Christian God, largely
because of the way in which the relationship between man and God is orchestrated through a
priestly class. Moreover, as seen through the prostration exemplified by the followers of
Christianity, many forfeit much of their reason, and therefore, their power, by deliberately
assuming a submissive relationship to God as per Christian moral philosophies. To this
Nietzsche, responds with what he generally calls “bad conscience,” or, “…the morbid softening
and moralization through which the animal ‘man’ finally learns to be ashamed of all his instincts.
On his way to becoming an ‘angel’ man has evolved that queasy stomach and coated tongue
through which not only the joy and innocence of the animal but life itself has become repugnant
to him – so that he sometimes holds his nose in his own presence…” (On the Genealogy of
Morals 156) It is while elaborating upon this confused and mistaken perception of man that
Nietzsche expounds heavily upon how much of man’s claim to divine purpose marks a
selfdeception that deserves correction.
It is important for readers of Nietzsche to recognize that Nietzsche speaks of morals in a
confusing way, because while Nietzsche abrogates much of the Platonic and Christian moral
perspective, Nietzsche articulates a moral perspective of his own: slave and noble morality.
Within slave morality “…the wretched alone are the good; the poor, impotent, lowly alone are
the good; the suffering, deprived, sick, ugly alone are pious, alone blessed by God, blessedness is
for them alone – and you, the powerful and noble, are on the contrary evil, the cruel, the lustful,
the insatiable, the godless to all eternity, and you shall be in all eternity the unblessed, the cursed,
and the damned!” (On the Genealogy of Morals 121) Because of the convictions of slave
- 12. morality, mankind can be led to abhor the very world in which they live in anticipation of
the rewards awaiting them in a supposed afterlife. This, to Nietzsche’s Zarathustra, is the
antithesis of life, which should be best spent dancing upon dangerous paths, daring greatly,
and creating within the world. Nietzsche writes, “Creation is the great redemption from
suffering! But much suffering is needed and much change for the creator to exist.” (Thus
Spoke Zarathustra 76) Those who embrace a noble morality are creators: these givers of
values stand as the greatest “advocate[s] of life” within the world and want to “create a
world before which [they] can kneel; such is [their] ultimate hope and drunkenness.” (Thus
Spoke Zarathustra 99)
Overall, the conclusion of Nietzsche’s discourse on morals distinguishes what
behaviors will empower one to live a truly great life. In the process of choosing to live a
great life though a noble morality, mankind overcomes itself, which is a major theme of
Nietzsche’s work. (Thus Spoke Zarathustra 9) “Overcoming” is a Nietzschean term used to
describe an immense process of growth or human development that exceeds prior forms of
human foolishness. Zarathustra believes that by celebrating all of the pain, suffering, joy,
and triumph in life, by saying yes to this life, rare individuals may become the ultimate
human being and creator, famously known as the Übermensch, who will “create man’s goals
and give the earth its meaning and future.” (Thus Spoke Zarathustra 168) During this “great
noon,” wherein mankind stands between basic forms of existence and the Übermensch,
Zarathustra declares: “You lonely ones of today, you that are drawing away, out of you shall
a chosen people arise‐ and out of them the Übermensch. Truly, the earth shall yet become a
place of healing, even now a new fragrance surrounds it, bringing salvation – and a new
- 13. hope!” (Thus Spoke Zarathustra 68) The Übermensch is the lightning that strikes out from
the dark cloud of man, and it is they who will cast away “all despisers of life, themselves the
decaying and poisoned of whom the earth is weary.” (Thus Spoke Zarathustra 10) The
greatest sin will not be against God, but rather to sin against the earth, and to esteem the
entrails of the unknowable higher than the meaning of the earth.” (Thus Spoke Zarathustra
10)
On the contrary, if humanity submits to contrived moral schemes and fails to
embrace this life for all of its adversity, mankind may usher in the “last man,” that is to say
the “ultimate couch potato.” (Thus Spoke Zarathustra xxii) “’What is love? What is creation?
What is longing? What is a star?’ – so asks the last man and he blinks.” (Thus Spoke
Zarathustra 13) The last man to Nietzsche marks the all‐time low of human existence
wherein mankind has become so tame, boring, and harmless that humanity now seeks only
contentment and that which appeases the masses.
This herd of degenerate and sullen citizens is incapable of knowing great creative
joy in life, and mistakenly thinks, “We have invented happiness.” (Thus Spoke Zarathustra
13) Often, too, is the case that those who avoid the interests of the common herd are
deemed, “free spirits, the enemy of fetters, the non‐worshipper, the dweller in the woods.”
(Thus Spoke Zarathustra 90) Because of their refusal to conform, it is these individuals who
are often despised most since goodness and truth are mistakenly identified with the
popular opinions of the last man. Because of the spiritual poverty experienced by the last
man, “To many men life is a failure: a poison worm gnaws at their hearts.” (Thus Spoke
Zarathustra 64)
- 14. The empty values upheld by the last man create a crisis known as “nihilism,”
wherein cultural beliefs create a condition in which the lives of human beings are generally
meaningless and without grounding. (Thus Spoke Zarathustra xx) Nietzsche hopes to
escape this dire situation by encouraging noble individuals to pursue lives that allow them
to flourish in accordance with their will to power, and thus encourage them to generate a
great culture. Nietzsche writes, “…something is a hundred times more important than the
question of whether we feel well or not… In sum, that we have a goal for which one does not
hesitate to offer human sacrifices, to risk every danger, to take upon oneself whatever is bad and
worst: the great passion.” (The Will to Power) By having a goal for which one is willing to make
daring sacrifices, Nietzsche thinks that human beings can excel beyond common tastes and
comforts to accomplish incredible feats in the world: “This man of the future who will redeem us
not only from the hitherto reigning ideal, but also from… the great nausea, the will to
nothingness, nihilism; this bellstroke of noon and of the great decision that liberates the will
again and restores its goal to the earth and his hope to man; this Antichrist and antinihilist; this
victor over God and nothingness – he must come one day.” (On the Genealogy of Morals 187)
Friedrich Nietzsche is a very provocative and controversial figure in the history of
modern philosophy. Known for his assaults on JudeoChristian morality and outrageous
rhetorical arguments, Nietzsche never sought to appease the scholarly interest of his
contemporaries, but rather to stir the consciousness of many who were in need of redirection.
Friedrich Nietzsche criticizes the schemes of religion, science, and morality while promising
readers the joy of creation and fulfillment from choosing daring and expressive lifestyles. In a
bold and offensive manner, Nietzsche acts as a ‘cultural physician’ and assures his audience that
- 16. Works Cited
Marino, Gordon Daniel. Basic Writings of Existentialism. On The Genealogy of Morals. New York:
Modern Library, 2004. Print.
Nietzsche, Friedrich Wilhelm. Human, All Too Human: A Book for Free Spirits. Lincoln: U of
Nebraska, 1984. Print.
Nietzsche, Friedrich W. Thus Spoke Zarathustra. New York: Barnes & Noble, 2005. Print.
Nietzsche, Friedrich Wilhelm, and Daniel Breazeale. Philosophy and Truth: Selections from
Nietzsche's Notebooks of the Early 1870's. Atlantic Highlands, NJ: Humanities, 1979. Print.
Nietzsche, Friedrich Wilhelm, and Douglas Smith. The Birth of Tragedy. Oxford: Oxford UP, 2000.
Print.
Williams, Bernard Arthur Owen., and Josefine Nauckhoff. Nietzsche: The Gay Science. Cambridge:
Cambridge UP, 2001. Print.
