This document provides an overview and analysis of Friedrich Nietzsche's concepts of "master morality" and "slave morality" as presented in his work "Beyond Good and Evil." It discusses two primary types of morality: master morality values power, nobility and independence, while slave morality values sympathy, kindness and humility. Nietzsche believes the history of society is the conflict between these two outlooks, with the herd attempting to impose its slave morality universally but masters transcending this mediocrity. The document examines the origins and characteristics of both moralities in detail over multiple paragraphs.
Friedrich Nietzsche detected two types of morality: master morality and slave morality. Master morality values power, nobility and independence, and sees itself as "beyond good and evil", while slave morality values sympathy, kindness and humility. Nietzsche believed that the history of society is the conflict between these two outlooks, as the slave morality tries to impose its values universally but the master morality transcends what it sees as mediocrity. In his book "Beyond Good and Evil", Nietzsche explores these two moralities in depth and their origins in aristocratic and plebeian societies.
The document summarizes Nietzsche's theory on the origins and evolution of morality as presented in his work "Genealogy of Morals". According to Nietzsche, the concepts of "good", "bad", and "evil" originated as terms used by ruling noble classes to describe social status rather than moral concepts. Over time, the meanings evolved. The arrival of the priestly caste introduced the concept of the soul and changed "bad" to imply maliciousness. The priestly caste also led a "slave revolt" that inverted aristocratic morality by claiming the poor and suffering were good in the eyes of God. This new morality was born from resentment of the noble classes' freedom of expression. N
Resolving Work ConflictFor this assignment, you will identify a wo.docxsjennifer395
Resolving Work Conflict
For this assignment, you will identify a workplace conflict that you are now experiencing. Address the following in a paper:
· Provide a brief description of the conflict. (Note that you should strive to be as unbiased as possible in this description; consider yourself a video camera recording the situation.)
· Consider how cultural norms may be impacting the conflict.
· Discuss the impact that the conflict has on leadership’s decision making.
· Describe specific techniques that are most useful in reducing or overcoming the particular problem behavior. (Note that you should use specific terms and concepts presented in the module.)
· Present a summary of leadership de-escalation strategies that provide oversight for the conflict and turn the challenge into an opportunity.
· Postulate the potential negative and positive impacts that your techniques may have on resolving the conflict.
Assignment Requirements:
· Your paper should be 4-5 pages in length, not counting the required title and references pages.
· Format your paper according to theCSU-Global Guide to Writing & APA (Links to an external site.)Links to an external site..
· Cite a minimum of four scholarly sources to support your positions, claims, and observations, in addition to the textbook, three of which should be academic, peer-reviewed sources. (You may not use the required and recommended readings for this course.)
Be sure to review the Critical Thinking Assignment rubric in the Module 6 folder for details regarding grading standards.
Assignment Requirements:
· Your paper should be 4-5 pages in length, not counting the required title and references pages
· Please include topics & subtopics / introductionand conclusion required.
· Format your paper according to the CSU-Global Guide to Writing & APA (Links to an external site.)Links to an external site..
· Cite a minimum of four scholarly sources to support your positions, claims, and observations, in addition to the textbook, three of which should be academic, peer-reviewed sources. (You may not use the required and recommended readings for this course.)
Chapter 7
The Madman and the Death of God
Nietzsche is here pointing to the gradual erosion of religious belief already visible in late nineteenth-century Europe. The belief in God, the parable suggests, has lost its hold on the collective consciousness of the West. The morning newspaper has replaced the morning prayer. Our concern with what St. Thomas Aquinas called the Summum Bonum (salvation and eternal life, the highest objects of human striving) has been supplanted by the petty bourgeois virtues of industriousness, thrift, and enlightened self-interest—all with an eye toward achieving no higher goal than mere comfortable self-preservation (what Nietzsche elsewhere refers to as “the green meadow happiness of the herd”). The great cathedrals of Europe are fast becoming “the tombs and monuments of God,” mere tourist attractions much like the Parth.
A brief introduction to philosophy and it's growth. Covers philosophies of various thinkers like Socrates, Plato, and Aristotle the current relevance of their philosophies.
This was made in collaboration with Shikhar Yadav.
The document provides an overview of anarchism including its core principles and different schools of thought. It discusses how anarchism aims to develop human potential through voluntary cooperation and organization without centralized states or hierarchies. It also summarizes debates within anarchism around issues like tactics, technology, social movements, welfare systems, and nationalisms.
THE ANTICHRISTby Friedrich NietzschePublished 1895tran.docxmehek4
THE ANTICHRIST
by Friedrich Nietzsche
Published 1895
translation by H.L. Mencken
Published 1920
PREFACE
This book belongs to the most rare of men. Perhaps not one of them is yet alive. It is possible that they may be among those who understand my "Zarathustra": how could I confound myself with those who are now sprouting ears?--First the day after tomorrow must come for me. Some men are born posthumously.
The conditions under which any one understands me, and necessarily understands me--I know them only too well. Even to endure my seriousness, my passion, he must carry intellectual integrity to the verge of hardness. He must be accustomed to living on mountain tops--and to looking upon the wretched gabble of politics and nationalism as beneath him. He must have become indifferent; he must never ask of the truth whether it brings profit to him or a fatality to him... He must have an inclination, born of strength, for questions that no one has the courage for; the courage for the forbidden; predestination for the labyrinth. The experience of seven solitudes. New ears for new music. New eyes for what is most distant. A new conscience for truths that have hitherto remained unheard. And the will to economize in the grand manner--to hold together his strength, his enthusiasm...Reverence for self; love of self; absolute freedom of self.....
Very well, then! of that sort only are my readers, my true readers, my readers foreordained: of what account are the rest?--The rest are merely humanity.--One must make one's self superior to humanity, in power, in loftiness of soul,--in contempt.
FRIEDRICH W. NIETZSCHE.
1.
--Let us look each other in the face. We are Hyperboreans--we know well enough how remote our place is. "Neither by land nor by water will you find the road to the Hyperboreans": even Pindar1,in his day, knew that much about us. Beyond the North, beyond the ice, beyond death--our life, our happiness...We have discovered that happiness; we know the way; we got our knowledge of it from thousands of years in the labyrinth. Who else has found it?--The man of today?--"I don't know either the way out or the way in; I am whatever doesn't know either the way out or the way in"--so sighs the man of today...This is the sort of modernity that made us ill,--we sickened on lazy peace, cowardly compromise, the whole virtuous dirtiness of the modern Yea and Nay. This tolerance and largeur of the heart that "forgives" everything because it "understands" everything is a sirocco to us. Rather live amid the ice than among modern virtues and other such south-winds! . . . We were brave enough; we spared neither ourselves nor others; but we were a long time finding out where to direct our courage. We grew dismal; they called us fatalists. Our fate--it was the fulness, the tension, the storing up of powers. We thirsted for the lightnings and great deeds; we kept as far as possible from the happiness of the weakling, from "resignation" . . . There was th ...
This document provides an overview of postmodernism and how it differs from modernism. Some key points:
1. Postmodernism rejects notions of objective truth, universal values, and the ability of reason to understand an independent reality. It sees reality as socially constructed rather than objectively existing.
2. Epistemologically, postmodernism denies that reason or any method leads to objective knowledge, instead emphasizing the subjectivity and conventionality of knowledge claims.
3. Postmodern accounts of human nature are collectivist and emphasize identity as socially constructed, along with conflict between social groups defined by attributes like gender, race, and class.
4. Postmodernism is presented as a philosophical departure from modernism
abdui1.pdf8IMMANUEL KANTWhat Is Enlightenment17.docxannetnash8266
abdui1.pdf
8
IMMANUEL KANT
What Is Enlightenment?
1784
Immanuel Kant's (1724-1804) first love was Newtonian science. The
progress that science and mathematics had made since the mid seventeenth
century fascinated him. He wanted to bring a comparable rigor, possibly
even progress, to all branches of philosophy: ethics, epistemology, and espe-
cially metaphysics. At the heart of the "Copernican revolution" that Kant
said he had begun in philosophy lay his belief that innate properties in the
mind—the rules of selecting and combining sense data—govern the
human construction of reality. In effect we think, but we also have the fac-
ulty of intuition, by which we grasp, for example, space and our position
within it. Intuition of space and place relate to Kant's attempt to construct
an enlightened ethical system. He believed that human beings must possess
an interior moral sense that can be refined, a knowledge that can be trans-
lated into behavior. "Do I have, not merely a self-interested feeling, but also
a disinterested feeling of concern for others? Yes," Kant said. How to
achieve the moral balance between self-interest and benevolence occupied
much of his writing and teaching life.
Kant lived out his sheltered days as a professor at Albertina Univer-
sity in Konigsberg (now Kaliningrad). He became famous largely as a
philosopher, and his formal philosophical writings are a mainstay of any
university curriculum today. Kant should be seen as singularly important
because of the range of his genius, his rigor in formal philosophy, and his
search for the abstract and the universal. The selection that follows has
been reprinted often. Its clarity and brevity recommend it, but many com-
mentators have failed to notice that it is a distinctively conservative doc-
ument. Think for yourself Kant seems to be saying, but cause no trouble.
Leave the state and its institutions alone; conform; think original
thoughts after hours, in the privacy of your own home. The revolutionary
Locke, the outrageous authors of Treatise of the Three Impostors,
Diderot, Rousseau, and perhaps even Lady Mary Wortley Montagu would
*Immanuel Kant, 'What Is Enlightenment?" trans. Peter Gay, Introduction to Contempo-
rary Civilization in the West (New York: Columbia University Press, 1954), pp. 1071-76.
WHAT IS ENLIGHTENMENT? 203
probably not have agreed with Kant's desire to alter the political status
quo as little as possible.
Enlightenment is man's emergence from his self-imposed nonage.
Nonage is the inability to use one's own understanding without
another's guidance. This nonage is self-imposed if its cause lies not in
lack of understanding but in indecision and lack of courage to use
one's own mind without another's guidance. Dare to know! (Sapere
aude.) "Have the courage to use your own understanding," is there-
fore the motto of the enlightenment.
Laziness and cowardice are the reasons why such a large part of
mankind gladly remain min.
Friedrich Nietzsche detected two types of morality: master morality and slave morality. Master morality values power, nobility and independence, and sees itself as "beyond good and evil", while slave morality values sympathy, kindness and humility. Nietzsche believed that the history of society is the conflict between these two outlooks, as the slave morality tries to impose its values universally but the master morality transcends what it sees as mediocrity. In his book "Beyond Good and Evil", Nietzsche explores these two moralities in depth and their origins in aristocratic and plebeian societies.
The document summarizes Nietzsche's theory on the origins and evolution of morality as presented in his work "Genealogy of Morals". According to Nietzsche, the concepts of "good", "bad", and "evil" originated as terms used by ruling noble classes to describe social status rather than moral concepts. Over time, the meanings evolved. The arrival of the priestly caste introduced the concept of the soul and changed "bad" to imply maliciousness. The priestly caste also led a "slave revolt" that inverted aristocratic morality by claiming the poor and suffering were good in the eyes of God. This new morality was born from resentment of the noble classes' freedom of expression. N
Resolving Work ConflictFor this assignment, you will identify a wo.docxsjennifer395
Resolving Work Conflict
For this assignment, you will identify a workplace conflict that you are now experiencing. Address the following in a paper:
· Provide a brief description of the conflict. (Note that you should strive to be as unbiased as possible in this description; consider yourself a video camera recording the situation.)
· Consider how cultural norms may be impacting the conflict.
· Discuss the impact that the conflict has on leadership’s decision making.
· Describe specific techniques that are most useful in reducing or overcoming the particular problem behavior. (Note that you should use specific terms and concepts presented in the module.)
· Present a summary of leadership de-escalation strategies that provide oversight for the conflict and turn the challenge into an opportunity.
· Postulate the potential negative and positive impacts that your techniques may have on resolving the conflict.
Assignment Requirements:
· Your paper should be 4-5 pages in length, not counting the required title and references pages.
· Format your paper according to theCSU-Global Guide to Writing & APA (Links to an external site.)Links to an external site..
· Cite a minimum of four scholarly sources to support your positions, claims, and observations, in addition to the textbook, three of which should be academic, peer-reviewed sources. (You may not use the required and recommended readings for this course.)
Be sure to review the Critical Thinking Assignment rubric in the Module 6 folder for details regarding grading standards.
Assignment Requirements:
· Your paper should be 4-5 pages in length, not counting the required title and references pages
· Please include topics & subtopics / introductionand conclusion required.
· Format your paper according to the CSU-Global Guide to Writing & APA (Links to an external site.)Links to an external site..
· Cite a minimum of four scholarly sources to support your positions, claims, and observations, in addition to the textbook, three of which should be academic, peer-reviewed sources. (You may not use the required and recommended readings for this course.)
Chapter 7
The Madman and the Death of God
Nietzsche is here pointing to the gradual erosion of religious belief already visible in late nineteenth-century Europe. The belief in God, the parable suggests, has lost its hold on the collective consciousness of the West. The morning newspaper has replaced the morning prayer. Our concern with what St. Thomas Aquinas called the Summum Bonum (salvation and eternal life, the highest objects of human striving) has been supplanted by the petty bourgeois virtues of industriousness, thrift, and enlightened self-interest—all with an eye toward achieving no higher goal than mere comfortable self-preservation (what Nietzsche elsewhere refers to as “the green meadow happiness of the herd”). The great cathedrals of Europe are fast becoming “the tombs and monuments of God,” mere tourist attractions much like the Parth.
A brief introduction to philosophy and it's growth. Covers philosophies of various thinkers like Socrates, Plato, and Aristotle the current relevance of their philosophies.
This was made in collaboration with Shikhar Yadav.
The document provides an overview of anarchism including its core principles and different schools of thought. It discusses how anarchism aims to develop human potential through voluntary cooperation and organization without centralized states or hierarchies. It also summarizes debates within anarchism around issues like tactics, technology, social movements, welfare systems, and nationalisms.
THE ANTICHRISTby Friedrich NietzschePublished 1895tran.docxmehek4
THE ANTICHRIST
by Friedrich Nietzsche
Published 1895
translation by H.L. Mencken
Published 1920
PREFACE
This book belongs to the most rare of men. Perhaps not one of them is yet alive. It is possible that they may be among those who understand my "Zarathustra": how could I confound myself with those who are now sprouting ears?--First the day after tomorrow must come for me. Some men are born posthumously.
The conditions under which any one understands me, and necessarily understands me--I know them only too well. Even to endure my seriousness, my passion, he must carry intellectual integrity to the verge of hardness. He must be accustomed to living on mountain tops--and to looking upon the wretched gabble of politics and nationalism as beneath him. He must have become indifferent; he must never ask of the truth whether it brings profit to him or a fatality to him... He must have an inclination, born of strength, for questions that no one has the courage for; the courage for the forbidden; predestination for the labyrinth. The experience of seven solitudes. New ears for new music. New eyes for what is most distant. A new conscience for truths that have hitherto remained unheard. And the will to economize in the grand manner--to hold together his strength, his enthusiasm...Reverence for self; love of self; absolute freedom of self.....
Very well, then! of that sort only are my readers, my true readers, my readers foreordained: of what account are the rest?--The rest are merely humanity.--One must make one's self superior to humanity, in power, in loftiness of soul,--in contempt.
FRIEDRICH W. NIETZSCHE.
1.
--Let us look each other in the face. We are Hyperboreans--we know well enough how remote our place is. "Neither by land nor by water will you find the road to the Hyperboreans": even Pindar1,in his day, knew that much about us. Beyond the North, beyond the ice, beyond death--our life, our happiness...We have discovered that happiness; we know the way; we got our knowledge of it from thousands of years in the labyrinth. Who else has found it?--The man of today?--"I don't know either the way out or the way in; I am whatever doesn't know either the way out or the way in"--so sighs the man of today...This is the sort of modernity that made us ill,--we sickened on lazy peace, cowardly compromise, the whole virtuous dirtiness of the modern Yea and Nay. This tolerance and largeur of the heart that "forgives" everything because it "understands" everything is a sirocco to us. Rather live amid the ice than among modern virtues and other such south-winds! . . . We were brave enough; we spared neither ourselves nor others; but we were a long time finding out where to direct our courage. We grew dismal; they called us fatalists. Our fate--it was the fulness, the tension, the storing up of powers. We thirsted for the lightnings and great deeds; we kept as far as possible from the happiness of the weakling, from "resignation" . . . There was th ...
This document provides an overview of postmodernism and how it differs from modernism. Some key points:
1. Postmodernism rejects notions of objective truth, universal values, and the ability of reason to understand an independent reality. It sees reality as socially constructed rather than objectively existing.
2. Epistemologically, postmodernism denies that reason or any method leads to objective knowledge, instead emphasizing the subjectivity and conventionality of knowledge claims.
3. Postmodern accounts of human nature are collectivist and emphasize identity as socially constructed, along with conflict between social groups defined by attributes like gender, race, and class.
4. Postmodernism is presented as a philosophical departure from modernism
abdui1.pdf8IMMANUEL KANTWhat Is Enlightenment17.docxannetnash8266
abdui1.pdf
8
IMMANUEL KANT
What Is Enlightenment?
1784
Immanuel Kant's (1724-1804) first love was Newtonian science. The
progress that science and mathematics had made since the mid seventeenth
century fascinated him. He wanted to bring a comparable rigor, possibly
even progress, to all branches of philosophy: ethics, epistemology, and espe-
cially metaphysics. At the heart of the "Copernican revolution" that Kant
said he had begun in philosophy lay his belief that innate properties in the
mind—the rules of selecting and combining sense data—govern the
human construction of reality. In effect we think, but we also have the fac-
ulty of intuition, by which we grasp, for example, space and our position
within it. Intuition of space and place relate to Kant's attempt to construct
an enlightened ethical system. He believed that human beings must possess
an interior moral sense that can be refined, a knowledge that can be trans-
lated into behavior. "Do I have, not merely a self-interested feeling, but also
a disinterested feeling of concern for others? Yes," Kant said. How to
achieve the moral balance between self-interest and benevolence occupied
much of his writing and teaching life.
Kant lived out his sheltered days as a professor at Albertina Univer-
sity in Konigsberg (now Kaliningrad). He became famous largely as a
philosopher, and his formal philosophical writings are a mainstay of any
university curriculum today. Kant should be seen as singularly important
because of the range of his genius, his rigor in formal philosophy, and his
search for the abstract and the universal. The selection that follows has
been reprinted often. Its clarity and brevity recommend it, but many com-
mentators have failed to notice that it is a distinctively conservative doc-
ument. Think for yourself Kant seems to be saying, but cause no trouble.
Leave the state and its institutions alone; conform; think original
thoughts after hours, in the privacy of your own home. The revolutionary
Locke, the outrageous authors of Treatise of the Three Impostors,
Diderot, Rousseau, and perhaps even Lady Mary Wortley Montagu would
*Immanuel Kant, 'What Is Enlightenment?" trans. Peter Gay, Introduction to Contempo-
rary Civilization in the West (New York: Columbia University Press, 1954), pp. 1071-76.
WHAT IS ENLIGHTENMENT? 203
probably not have agreed with Kant's desire to alter the political status
quo as little as possible.
Enlightenment is man's emergence from his self-imposed nonage.
Nonage is the inability to use one's own understanding without
another's guidance. This nonage is self-imposed if its cause lies not in
lack of understanding but in indecision and lack of courage to use
one's own mind without another's guidance. Dare to know! (Sapere
aude.) "Have the courage to use your own understanding," is there-
fore the motto of the enlightenment.
Laziness and cowardice are the reasons why such a large part of
mankind gladly remain min.
This document provides an overview of existentialism and its historical background. It discusses key existentialist thinkers like Pascal, Nietzsche, Dostoevsky, and Kierkegaard. Some of the main ideas discussed include the inevitability of nihilism according to Nietzsche, the insufficiency of reason highlighted by Dostoevsky, and Kierkegaard's view of the necessity of difficulty and that crowds represent untruth rather than the individual. The document gives context around the origins and development of existentialist thought.
The Scarlet Letter explores several major themes through its historical setting in Puritan Boston, including the legitimacy of authority, concepts of guilt and sin, and the role of women. The letter A, worn by protagonist Hester Prynne, takes on new meanings throughout the novel and becomes a symbol that generates endless interpretations. While the rigid Puritan community seeks to restrict individuals, Hawthorne highlights tensions between community and individual that still resonate in modern American culture.
The Scarlet Letter explores themes of guilt, morality, and social authority in Puritan Boston. Hester Prynne is punished for adultery by wearing a scarlet letter "A", which takes on new meanings throughout the story. The novel questions the legitimacy of different forms of authority and examines the tensions between individuals and their community. It also suggests that a future revelation will establish new relationships between men and women based on mutual happiness.
This document provides an overview and critique of liberal ideology by Alain de Benoist. It discusses how liberalism promotes an individualistic worldview where the individual is seen as independent from society. Key aspects of liberalism highlighted include its view of the self-regulating free market as the model for social organization, its conception of humans as fundamentally asocial beings, and its belief that individuals exist prior to communities and have inherent rights. The document traces the origins of modern individualism to Christianity and developments in medieval thought. It argues liberalism severs social connections and dissolves collective identities in favor of autonomous individuals pursuing private interests through economic exchanges.
Henri Lefebvre. Critique of everyday life. Alev Sonmezplamenalev
1. Lefebvre critiques previous historians' approaches to studying everyday life which focused on private consciousness and trivial details rather than the social realities.
2. He argues Marxism provides a better critical framework for understanding everyday life through its analysis of concepts like alienation resulting from private property, division of labor, and commodification of labor power.
3. Lefebvre discusses how Marxism critiques key aspects of everyday life under capitalism like individualism, money, needs, work, and the lack of freedom, seeing them as forms of social and psychological alienation that separate people from their human essence.
This document provides summaries and citations for several key texts in critical theory, cultural studies, Marxism, and media studies. It includes summaries of works by Gramsci, Horkheimer and Adorno, Foucault, Debord, Hall, Barthes, McLuhan, Morgan & Purje, Mulvey, Halberstam, Lacan, Foucault, Tavin and Tavin, Marx and Engels, Hill-Collins, Dyer, Habermas, and Jameson that discuss concepts like ideology, spectacle, panopticism, subjectivation, encoding/decoding, myth, media, queer theory, and postmodernism.
The document summarizes six key themes of existentialism:
1) Existence precedes essence - humans are conscious subjects rather than things defined by external factors.
2) Anxiety and anguish - a generalized unease about the nothingness of human existence.
3) Absurdity - human existence is inexplicable and absurd, thrown into time and place for no reason.
4) Nothingness and the void - without external definitions, humans confront emptiness.
5) Death - nothingness in the form of death hangs over humans and causes anxiety.
6) Alienation - humans feel estranged from the world, each other, history, and their own institutions and relationships.
From the Histories of Herodotus by HerodotusIs Morality as Custo.docxpauline234567
From the Histories of Herodotus by Herodotus
Is Morality as Custom?
It is clear to me therefore by every kind of proof that Cambyses was mad exceedingly; for otherwise he would not have attempted to deride religious rites and customary observances. For if one should propose to all men a choice, bidding them select the best customs from all the customs that there are, each race of men, after examining them all, would select those of his own people; thus all think that their own customs are by far the best: and so it is not likely that any but a madman would make a jest of such things. Now of the fact that all men are thus wont to think about their customs, we may judge by many other proofs and more specially by this which follows:—Dareios in the course of his reign summoned those of the Hellenes who were present in his land, and asked them for what price they would consent to eat up their fathers when they died; and they answered that for no price would they do so. After this Dareios summoned those Indians who are called Callatians, who eat their parents, and asked them in presence of the Hellenes, who understood what they said by help of an interpreter, for what payment they would consent to consume with fire the bodies of their fathers when they died; and they cried out aloud and bade him keep silence from such words. Thus then these things are established by usage, and I think that Pindar spoke rightly in his verse, when he said that "of all things law is king."
These materials are made available at this site for the educational purposes of students enrolled at
Anne Arundel Community College. They may be protected by U.S. Copyright law and should not be
reproduced or transmitted electronically. One photocopy or printout may be made of each article for
personal, educational use.
SICK SOCIETIES
AH societies are sick, but some are sicker than others, This paraphrase of Orwell's
famous quip about the equality of animals calls.attention to the existence of traditional
beliefs and practices that threaten human health and happiness more in some societies than
in others. But it also indicates that there are some customs and social institutialns in all
societies that compromise human well-being. Even populations tha t appear to be well-
adapted to their environments maintain some beliefs or practices that unnecessarily
imperil their well-being or, in some instances, their.survival. Populations the world over
have not been well sewed by some of their beliefs such as, for example, those concerning
witchcraft, the need for revenge, or male supremacy, and many of their tradkionral
practices invoiving nutrition, heaIth care, and the treatment of chillrirem have been harmful
as well, Slavery, infanticide, human sacrifice, torture, female genital mutilation, rape,
homicide, feuding, suicide, and environmental pollution have sometimes been needlessly
harmful to some or all members of a society and under some circumstances they can .
Ashish nandy the intimate enemy loss and recovery of self under colonialis...KJLM1
This document is the preface to a book titled "The Intimate Enemy: Loss and Recovery of Self under Colonialism" by Ashis Nandy.
In 3 sentences:
1) The book examines how modern colonialism psychologically colonized minds in colonized societies by creating new secular hierarchies and promoting Western concepts of rationality, progress, and modernity.
2) It argues that this "second colonization" has survived the end of empires and still influences interpretations of colonialism, even anti-colonial resistance movements.
3) The preface aims to justify and defend the "authentic innocence" of cultures that confronted colonialism while also recognizing the need for post-colonial
The document provides an overview of ancient Greek philosophy and views of human nature from Socrates, Plato, and Aristotle. It summarizes that Socrates believed human nature involved reasoning and that people do not willingly do wrong. Plato saw human nature as depending on the tripartite soul and that people fulfill their nature based on the society they live in. Aristotle viewed humans as rational social animals that achieve success by fulfilling their telos/function through virtue.
The document discusses macro and micro sociology. Macro sociology studies whole social structures and systems from a top-down perspective, while micro sociology focuses on interactions between individuals and how social contexts shape behavior at an interpersonal level. The document also examines concepts from the book "The Cheese and the Worms", which relates the story of an obscure miller who was burned at the stake for his heretical beliefs, as revealed through records of his trials.
বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
তাই একজন নাগরিক হিসাবে এই তথ্য গুলো আপনার জানা প্রয়োজন ...।
বিসিএস ও ব্যাংক এর লিখিত পরীক্ষা ...+এছাড়া মাধ্যমিক ও উচ্চমাধ্যমিকের স্টুডেন্টদের জন্য অনেক কাজে আসবে ...
A review of the growth of the Israel Genealogy Research Association Database Collection for the last 12 months. Our collection is now passed the 3 million mark and still growing. See which archives have contributed the most. See the different types of records we have, and which years have had records added. You can also see what we have for the future.
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This document provides an overview of existentialism and its historical background. It discusses key existentialist thinkers like Pascal, Nietzsche, Dostoevsky, and Kierkegaard. Some of the main ideas discussed include the inevitability of nihilism according to Nietzsche, the insufficiency of reason highlighted by Dostoevsky, and Kierkegaard's view of the necessity of difficulty and that crowds represent untruth rather than the individual. The document gives context around the origins and development of existentialist thought.
The Scarlet Letter explores several major themes through its historical setting in Puritan Boston, including the legitimacy of authority, concepts of guilt and sin, and the role of women. The letter A, worn by protagonist Hester Prynne, takes on new meanings throughout the novel and becomes a symbol that generates endless interpretations. While the rigid Puritan community seeks to restrict individuals, Hawthorne highlights tensions between community and individual that still resonate in modern American culture.
The Scarlet Letter explores themes of guilt, morality, and social authority in Puritan Boston. Hester Prynne is punished for adultery by wearing a scarlet letter "A", which takes on new meanings throughout the story. The novel questions the legitimacy of different forms of authority and examines the tensions between individuals and their community. It also suggests that a future revelation will establish new relationships between men and women based on mutual happiness.
This document provides an overview and critique of liberal ideology by Alain de Benoist. It discusses how liberalism promotes an individualistic worldview where the individual is seen as independent from society. Key aspects of liberalism highlighted include its view of the self-regulating free market as the model for social organization, its conception of humans as fundamentally asocial beings, and its belief that individuals exist prior to communities and have inherent rights. The document traces the origins of modern individualism to Christianity and developments in medieval thought. It argues liberalism severs social connections and dissolves collective identities in favor of autonomous individuals pursuing private interests through economic exchanges.
Henri Lefebvre. Critique of everyday life. Alev Sonmezplamenalev
1. Lefebvre critiques previous historians' approaches to studying everyday life which focused on private consciousness and trivial details rather than the social realities.
2. He argues Marxism provides a better critical framework for understanding everyday life through its analysis of concepts like alienation resulting from private property, division of labor, and commodification of labor power.
3. Lefebvre discusses how Marxism critiques key aspects of everyday life under capitalism like individualism, money, needs, work, and the lack of freedom, seeing them as forms of social and psychological alienation that separate people from their human essence.
This document provides summaries and citations for several key texts in critical theory, cultural studies, Marxism, and media studies. It includes summaries of works by Gramsci, Horkheimer and Adorno, Foucault, Debord, Hall, Barthes, McLuhan, Morgan & Purje, Mulvey, Halberstam, Lacan, Foucault, Tavin and Tavin, Marx and Engels, Hill-Collins, Dyer, Habermas, and Jameson that discuss concepts like ideology, spectacle, panopticism, subjectivation, encoding/decoding, myth, media, queer theory, and postmodernism.
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2) Anxiety and anguish - a generalized unease about the nothingness of human existence.
3) Absurdity - human existence is inexplicable and absurd, thrown into time and place for no reason.
4) Nothingness and the void - without external definitions, humans confront emptiness.
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From the Histories of Herodotus by HerodotusIs Morality as Custo.docxpauline234567
From the Histories of Herodotus by Herodotus
Is Morality as Custom?
It is clear to me therefore by every kind of proof that Cambyses was mad exceedingly; for otherwise he would not have attempted to deride religious rites and customary observances. For if one should propose to all men a choice, bidding them select the best customs from all the customs that there are, each race of men, after examining them all, would select those of his own people; thus all think that their own customs are by far the best: and so it is not likely that any but a madman would make a jest of such things. Now of the fact that all men are thus wont to think about their customs, we may judge by many other proofs and more specially by this which follows:—Dareios in the course of his reign summoned those of the Hellenes who were present in his land, and asked them for what price they would consent to eat up their fathers when they died; and they answered that for no price would they do so. After this Dareios summoned those Indians who are called Callatians, who eat their parents, and asked them in presence of the Hellenes, who understood what they said by help of an interpreter, for what payment they would consent to consume with fire the bodies of their fathers when they died; and they cried out aloud and bade him keep silence from such words. Thus then these things are established by usage, and I think that Pindar spoke rightly in his verse, when he said that "of all things law is king."
These materials are made available at this site for the educational purposes of students enrolled at
Anne Arundel Community College. They may be protected by U.S. Copyright law and should not be
reproduced or transmitted electronically. One photocopy or printout may be made of each article for
personal, educational use.
SICK SOCIETIES
AH societies are sick, but some are sicker than others, This paraphrase of Orwell's
famous quip about the equality of animals calls.attention to the existence of traditional
beliefs and practices that threaten human health and happiness more in some societies than
in others. But it also indicates that there are some customs and social institutialns in all
societies that compromise human well-being. Even populations tha t appear to be well-
adapted to their environments maintain some beliefs or practices that unnecessarily
imperil their well-being or, in some instances, their.survival. Populations the world over
have not been well sewed by some of their beliefs such as, for example, those concerning
witchcraft, the need for revenge, or male supremacy, and many of their tradkionral
practices invoiving nutrition, heaIth care, and the treatment of chillrirem have been harmful
as well, Slavery, infanticide, human sacrifice, torture, female genital mutilation, rape,
homicide, feuding, suicide, and environmental pollution have sometimes been needlessly
harmful to some or all members of a society and under some circumstances they can .
Ashish nandy the intimate enemy loss and recovery of self under colonialis...KJLM1
This document is the preface to a book titled "The Intimate Enemy: Loss and Recovery of Self under Colonialism" by Ashis Nandy.
In 3 sentences:
1) The book examines how modern colonialism psychologically colonized minds in colonized societies by creating new secular hierarchies and promoting Western concepts of rationality, progress, and modernity.
2) It argues that this "second colonization" has survived the end of empires and still influences interpretations of colonialism, even anti-colonial resistance movements.
3) The preface aims to justify and defend the "authentic innocence" of cultures that confronted colonialism while also recognizing the need for post-colonial
The document provides an overview of ancient Greek philosophy and views of human nature from Socrates, Plato, and Aristotle. It summarizes that Socrates believed human nature involved reasoning and that people do not willingly do wrong. Plato saw human nature as depending on the tripartite soul and that people fulfill their nature based on the society they live in. Aristotle viewed humans as rational social animals that achieve success by fulfilling their telos/function through virtue.
The document discusses macro and micro sociology. Macro sociology studies whole social structures and systems from a top-down perspective, while micro sociology focuses on interactions between individuals and how social contexts shape behavior at an interpersonal level. The document also examines concepts from the book "The Cheese and the Worms", which relates the story of an obscure miller who was burned at the stake for his heretical beliefs, as revealed through records of his trials.
বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
তাই একজন নাগরিক হিসাবে এই তথ্য গুলো আপনার জানা প্রয়োজন ...।
বিসিএস ও ব্যাংক এর লিখিত পরীক্ষা ...+এছাড়া মাধ্যমিক ও উচ্চমাধ্যমিকের স্টুডেন্টদের জন্য অনেক কাজে আসবে ...
A review of the growth of the Israel Genealogy Research Association Database Collection for the last 12 months. Our collection is now passed the 3 million mark and still growing. See which archives have contributed the most. See the different types of records we have, and which years have had records added. You can also see what we have for the future.
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Discover the Simplified Electron and Muon Model: A New Wave-Based Approach to Understanding Particles delves into a groundbreaking theory that presents electrons and muons as rotating soliton waves within oscillating spacetime. Geared towards students, researchers, and science buffs, this book breaks down complex ideas into simple explanations. It covers topics such as electron waves, temporal dynamics, and the implications of this model on particle physics. With clear illustrations and easy-to-follow explanations, readers will gain a new outlook on the universe's fundamental nature.
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it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
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Let’s explore the intersection of technology and equity in the final session of our DEI series. Discover how AI tools, like ChatGPT, can be used to support and enhance your nonprofit's DEI initiatives. Participants will gain insights into practical AI applications and get tips for leveraging technology to advance their DEI goals.
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
What is Digital Literacy? A guest blog from Andy McLaughlin, University of Ab...
nietzsche-a.pdf
1. “Slave and Master
Morality” by Friedrich
Nietzsche
Nietzsche, Thoemmes
About the author.... Friedrich Nietzsche’s (1844-1900) intuitive and vis-
ceral rejection of the economics, politics, and science of European civi-
lization in the 19th century led him to predict, “There will be wars such as
there have never been on earth before.” His dominant aphoristic style of
writing and his insistence of truth as convenient fiction, or irrefutable error,
have puzzled philosophers who think in traditional ways. Nietzsche seeks
to undermine the traditional quest of philosophy as recounted by Russell
and, instead, seeks to reveal the objects of philosophy (truth, reality, and
value) to be based on the “Will to Power.”
About the work.... In Beyond Good and Evil1
Nietzsche detects two
types of morality mixed not only in higher civilization but also in the
psychology of the individual. Master-morality values power, nobility, and
independence: it stands “beyond good and evil.” Slave-morality values
sympathy, kindness, and humility and is regarded by Nietzsche as “herd-
morality.” The history of society, Nietzsche believes, is the conflict be-
tween these two outlooks: the herd attempts to impose its values univer-
sally but the noble master transcends their “mediocrity.”
1. Friedrich Nietzsche. Beyond Good and Evil. Trans. by Helen Zimmern (1909-1913),
257-261.
1
2. “Slave and Master Morality” by Friedrich Nietzsche
From the reading...
“Every elevation of the type man, has hitherto been the work of an
aristocratic society and so...requiring slavery in one form or an-
other.”
Ideas of Interest from Beyond Good
and Evil
1. How does Nietzsche explain the origins of society? What are the es-
sential characteristics of a healthy society?
2. Nietzsche states that a consequence of the “Will to Power” is the ex-
ploitation of man by man, and this exploitation is the essence of life.
What does he mean by this statement? Is exploitation a basic biologi-
cal function of living things?
3. What does Nietzsche mean when he says that the noble type of man
is “beyond good and evil” and is a creator of values?
4. Explain in some detail the differences among the master-morality and
the slave-morality. Are these concepts useful in the analysis of inter-
personal dynamics?
5. According to Nietzsche, what are the origins of “good” and “evil”?
6. Explain Nietzsche’s insight into the psychology of vanity. Why is
vanity essential to the slave-morality? How does it relate to the in-
dividual’s need for approval? Is Nietzsche noting that the vanity of
an individual is a direct consequence of the individual’s own sense of
inferiority?
2 Reading For Philosophical Inquiry: A Brief Introduction
3. “Slave and Master Morality” by Friedrich Nietzsche
The Reading Selection from Beyond
Good and Evil
[Origin of Aristocracy]
257. Every elevation of the type “man,” has hitherto been the work of an
aristocratic society and so it will always be—a society believing in a long
scale of gradations of rank and differences of worth among human beings,
and requiring slavery in some form or other. Without the pathos of dis-
tance, such as grows out of the incarnated difference of classes, out of the
constant out-looking and down-looking of the ruling caste on subordinates
and instruments, and out of their equally constant practice of obeying and
commanding, of keeping down and keeping at a distance—that other more
mysterious pathos could never have arisen, the longing for an ever new
widening of distance within the soul itself, the formation of ever higher,
rarer, further, more extended, more comprehensive states, in short, just the
elevation of the type “man,” the continued “self-surmounting of man,” to
use a moral formula in a supermoral sense.
To be sure, one must not resign oneself to any humanitarian illusions about
the history of the origin of an aristocratic society (that is to say, of the pre-
liminary condition for the elevation of the type “man”): the truth is hard.
Let us acknowledge unprejudicedly how every higher civilization hitherto
has originated! Men with a still natural nature, barbarians in every terrible
sense of the word, men of prey, still in possession of unbroken strength
of will and desire for power, threw themselves upon weaker, more moral,
more peaceful races (perhaps trading or cattle-rearing communities), or
upon old mellow civilizations in which the final vital force was flickering
out in brilliant fireworks of wit and depravity. At the commencement, the
noble caste was always the barbarian caste: their superiority did not con-
sist first of all in their physical, but in their psychical power—they were
more complete men (which at every point also implies the same as “more
complete beasts”).
[Higher Class of Being]
258. Corruption—as the indication that anarchy threatens to break out
among the instincts, and that the foundation of the emotions, called “life,”
Reading For Philosophical Inquiry: A Brief Introduction 3
4. “Slave and Master Morality” by Friedrich Nietzsche
is convulsed—is something radically different according to the organiza-
tion in which it manifests itself. When, for instance, an aristocracy like
that of France at the beginning of the Revolution, flung away its privi-
leges with sublime disgust and sacrificed itself to an excess of its moral
sentiments, it was corruption:—it was really only the closing act of the
corruption which had existed for centuries, by virtue of which that aristoc-
racy had abdicated step by step its lordly prerogatives and lowered itself to
a function of royalty (in the end even to its decoration and parade-dress).
The essential thing, however, in a good and healthy aristocracy is that it
should not regard itself as a function either of the kingship or the common-
wealth, but as the significance highest justification thereof—that it should
therefore accept with a good conscience the sacrifice of a legion of indi-
viduals, who, for its sake, must be suppressed and reduced to imperfect
men, to slaves and instruments. Its fundamental belief must be precisely
that society is not allowed to exist for its own sake, but only as a foun-
dation and scaffolding, by means of which a select class of beings may
be able to elevate themselves to their higher duties, and in general to a
higher existence: like those sun-seeking climbing plants in Java—they are
called Sipo Matador,—which encircle an oak so long and so often with
their arms, until at last, high above it, but supported by it, they can unfold
their tops in the open light, and exhibit their happiness.
[Life Denial]
259. To refrain mutually from injury, from violence, from exploitation,
and put one’s will on a par with that of others: this may result in a cer-
tain rough sense in good conduct among individuals when the necessary
conditions are given (namely, the actual similarity of the individuals in
amount of force and degree of worth, and their co-relation within one or-
ganization). As soon, however, as one wished to take this principle more
generally, and if possible even as the fundamental principle of society, it
would immediately disclose what it really is—namely, a Will to the denial
of life, a principle of dissolution and decay.
Here one must think profoundly to the very basis and resist all sentimen-
tal weakness: life itself is essentially appropriation, injury, conquest of
the strange and weak, suppression, severity, obtrusion of peculiar forms,
incorporation, and at the least, putting it mildest, exploitation;—but why
should one for ever use precisely these words on which for ages a dis-
paraging purpose has been stamped?
4 Reading For Philosophical Inquiry: A Brief Introduction
5. “Slave and Master Morality” by Friedrich Nietzsche
Even the organization within which, as was previously supposed, the indi-
viduals treat each other as equal—it takes place in every healthy aristoc-
racy—must itself, if it be a living and not a dying organization, do all that
towards other bodies, which the individuals within it refrain from doing to
each other it will have to be the incarnated Will to Power, it will endeav-
our to grow, to gain ground, attract to itself and acquire ascendancy—not
owing to any morality or immorality, but because it lives, and because
life is precisely Will to Power. On no point, however, is the ordinary con-
sciousness of Europeans more unwilling to be corrected than on this mat-
ter, people now rave everywhere, even under the guise of science, about
coming conditions of society in which “the exploiting character” is to be
absent—that sounds to my ears as if they promised to invent a mode of life
which should refrain from all organic functions.
From the reading...
“The noble type of man regards himself as a determiner of values;
he does not require to be approved of...he is a creator of values.”
“Exploitation” does not belong to a depraved, or imperfect and primitive
society it belongs to the nature of the living being as a primary organic
function, it is a consequence of the intrinsic Will to Power, which is pre-
cisely the Will to Life—Granting that as a theory this is a novelty—as
a reality it is the fundamental fact of all history let us be so far honest
towards ourselves!
[Master Morality]
260. In a tour through the many finer and coarser moralities which have
hitherto prevailed or still prevail on the earth, I found certain traits recur-
ring regularly together, and connected with one another, until finally two
primary types revealed themselves to me, and a radical distinction was
brought to light.
There is master-morality and slave-morality,—I would at once add, how-
ever, that in all higher and mixed civilizations, there are also attempts at the
reconciliation of the two moralities, but one finds still oftener the confu-
sion and mutual misunderstanding of them, indeed sometimes their close
juxtaposition—even in the same man, within one soul. The distinctions of
Reading For Philosophical Inquiry: A Brief Introduction 5
6. “Slave and Master Morality” by Friedrich Nietzsche
moral values have either originated in a ruling caste, pleasantly conscious
of being different from the ruled—or among the ruled class, the slaves and
dependents of all sorts.
In the first case, when it is the rulers who determine the conception “good,”
it is the exalted, proud disposition which is regarded as the distinguishing
feature, and that which determines the order of rank. The noble type of
man separates from himself the beings in whom the opposite of this ex-
alted, proud disposition displays itself he despises them. Let it at once be
noted that in this first kind of morality the antithesis “good” and “bad”
means practically the same as “noble” and “despicable”,—the antithesis
“good” and “evil” is of a different origin. The cowardly, the timid, the in-
significant, and those thinking merely of narrow utility are despised; more-
over, also, the distrustful, with their constrained glances, the self-abasing,
the dog-like kind of men who let themselves be abused, the mendicant flat-
terers, and above all the liars:—it is a fundamental belief of all aristocrats
that the common people are untruthful. “We truthful ones”—the nobility
in ancient Greece called themselves.
It is obvious that everywhere the designations of moral value were at first
applied to men; and were only derivatively and at a later period applied
to actions; it is a gross mistake, therefore, when historians of morals start
with questions like, “Why have sympathetic actions been praised?” The
noble type of man regards himself as a determiner of values; he does not
require to be approved of; he passes the judgment: What is injurious to
me is injurious in itself; he knows that it is he himself only who confers
honour on things; he is a creator of values. He honours whatever he recog-
nizes in himself: such morality equals self-glorification. In the foreground
there is the feeling of plenitude, of power, which seeks to overflow, the
happiness of high tension, the consciousness of a wealth which would fain
give and bestow:—the noble man also helps the unfortunate, but not—or
scarcely—out of pity, but rather from an impulse generated by the super-
abundance of power. The noble man honours in himself the powerful one,
him also who has power over himself, who knows how to speak and how
to keep silence, who takes pleasure in subjecting himself to severity and
hardness, and has reverence for all that is severe and hard. “Wotan placed a
hard heart in my breast,” says an old Scandinavian Saga: it is thus rightly
expressed from the soul of a proud Viking. Such a type of man is even
proud of not being made for sympathy; the hero of the Saga therefore adds
warningly: “He who has not a hard heart when young, will never have
one.” The noble and brave who think thus are the furthest removed from
the morality which sees precisely in sympathy, or in acting for the good of
6 Reading For Philosophical Inquiry: A Brief Introduction
7. “Slave and Master Morality” by Friedrich Nietzsche
others, or in dèintèressement, the characteristic of the moral; faith in one-
self, pride in oneself, a radical enmity and irony towards “selflessness,”
belong as definitely to noble morality, as do a careless scorn and precau-
tion in presence of sympathy and the “warm heart.”
It is the powerful who know how to honour, it is their art, their domain for
invention. The profound reverence for age and for tradition—all law rests
on this double reverence,— the belief and prejudice in favour of ancestors
and unfavourable to newcomers, is typical in the morality of the powerful;
and if, reversely, men of “modern ideas” believe almost instinctively in
“progress” and the “future,” and are more and more lacking in respect
for old age, the ignoble origin of these “ideas” has complacently betrayed
itself thereby.
A morality of the ruling class, however, is more especially foreign and ir-
ritating to present-day taste in the sternness of its principle that one has
duties only to one’s equals; that one may act towards beings of a lower
rank, towards all that is foreign, just as seems good to one, or “as the heart
desires,” and in any case “beyond good and evil”: it is here that sympathy
and similar sentiments can have a place. The ability and obligation to ex-
ercise prolonged gratitude and prolonged revenge—both only within the
circle of equals,—artfulness in retaliation, refinement of the idea in friend-
ship, a certain necessity to have enemies (as outlets for the emotions of
envy, quarrelsomeness, arrogance—in fact, in order to be a good friend):
all these are typical characteristics of the noble morality, which, as has
been pointed out, is not the morality of “modern ideas,” and is therefore at
present difficult to realize, and also to unearth and disclose.
[Slave Morality]
It is otherwise with the second type of morality, slave-morality. Suppos-
ing that the abused, the oppressed, the suffering, the unemancipated, the
weary, and those uncertain of themselves should moralize, what will be
the common element in their moral estimates? Probably a pessimistic sus-
picion with regard to the entire situation of man will find expression, per-
haps a condemnation of man, together with his situation. The slave has an
unfavourable eye for the virtues of the powerful; he has a skepticism and
distrust, a refinement of distrust of everything “good” that is there hon-
oured—he would fain persuade himself that the very happiness there is
not genuine. On the other hand, those qualities which serve to alleviate the
existence of sufferers are brought into prominence and flooded with light;
Reading For Philosophical Inquiry: A Brief Introduction 7
8. “Slave and Master Morality” by Friedrich Nietzsche
it is here that sympathy, the kind, helping hand, the warm heart, patience,
diligence, humility, and friendliness attain to honour; for here these are the
most useful qualities, and almost the only means of supporting the burden
of existence. Slave-morality is essentially the morality of utility.
Here is the seat of the origin of the famous antithesis “good” and “evil”:—power
and dangerousness are assumed to reside in the evil, a certain dreadfulness,
subtlety, and strength, which do not admit of being despised. According to
slave-morality, therefore, the “evil” man arouses fear; according to master-
morality, it is precisely the “good” man who arouses fear and seeks to
arouse it, while the bad man is regarded as the despicable being.
The contrast attains its maximum when, in accordance with the logical
consequences of slave-morality, a shade of depreciation—it may be slight
and well-intentioned—at last attaches itself to the “good” man of this
morality; because, according to the servile mode of thought, the good man
must in any case be the safe man: he is good-natured, easily deceived, per-
haps a little stupid, un bonhomme. Everywhere that slave-morality gains
the ascendancy, language shows a tendency to approximate the significa-
tions of the words “good” and “stupid.”
[Creation of Values]
A last fundamental difference: the desire for freedom, the instinct for hap-
piness and the refinements of the feeling of liberty belong as necessarily
to slave-morals and morality, as artifice and enthusiasm in reverence and
devotion are the regular symptoms of an aristocratic mode of thinking and
estimating.— Hence we can understand without further detail why love as
a passion—it is our European specialty—must absolutely be of noble ori-
gin; as is well known, its invention is due to the Provencal poet-cavaliers,
those brilliant, ingenious men of the “gai saber,” to whom Europe owes so
much, and almost owes itself.
261. Vanity is one of the things which are perhaps most difficult for a no-
ble man to understand: he will be tempted to deny it, where another kind
of man thinks he sees it self-evidently. The problem for him is to repre-
sent to his mind beings who seek to arouse a good opinion of themselves
which they themselves do not possess—and consequently also do not “de-
serve,”—and who yet believe in this good opinion afterwards. This seems
to him on the one hand such bad taste and so self-disrespectful, and on
the other hand so grotesquely unreasonable, that he would like to consider
8 Reading For Philosophical Inquiry: A Brief Introduction
9. “Slave and Master Morality” by Friedrich Nietzsche
vanity an exception, and is doubtful about it in most cases when it is spo-
ken of.
He will say, for instance: “I may be mistaken about my value, and on the
other hand may nevertheless demand that my value should be acknowl-
edged by others precisely as I rate it:—that, however, is not vanity (but
self-conceit, or, in most cases, that which is called ‘humility,’ and also
‘modesty’).” Or he will even say: “For many reasons I can delight in the
good opinion of others, perhaps because I love and honour them, and re-
joice in all their joys, perhaps also because their good opinion endorses
and strengthens my belief in my own good opinion, perhaps because the
good opinion of others, even in cases where I do not share it, is useful to
me, or gives promise of usefulness:—all this, however, is not vanity.”
The man of noble character must first bring it home forcibly to his mind,
especially with the aid of history, that, from time immemorial, in all social
strata in any way dependent, the ordinary man was only that which he
passed for:—not being at all accustomed to fix values, he did not assign
even to himself any other value than that which his master assigned to him
(it is the peculiar right of masters to create values).
It may be looked upon as the result of an extraordinary atavism, that the
ordinary man, even at present, is still always waiting for an opinion about
himself, and then instinctively submitting himself to it; yet by no means
only to a “good” opinion, but also to a bad and unjust one (think, for
instance, of the greater part of the self-appreciations and self-depreciations
which believing women learn from their confessors, and which in general
the believing Christian learns from his Church).
From the reading...
“Everywhere slave-morality gains ascendancy, language shows a
tendency to approximate the meanings of the words ‘good’ and
‘stupid.’”
In fact, conformably to the slow rise of the democratic social order (and
its cause, the blending of the blood of masters and slaves), the originally
noble and rare impulse of the masters to assign a value to themselves and
to “think well” of themselves, will now be more and more encouraged
and extended; but it has at all times an older, ampler, and more radically
ingrained propensity opposed to it—and in the phenomenon of “vanity”
Reading For Philosophical Inquiry: A Brief Introduction 9
10. “Slave and Master Morality” by Friedrich Nietzsche
this older propensity overmasters the younger. The vain person rejoices
over every good opinion which he hears about himself (quite apart from
the point of view of its usefulness, and equally regardless of its truth or
falsehood), just as he suffers from every bad opinion: for he subjects him-
self to both, he feels himself subjected to both, by that oldest instinct of
subjection which breaks forth in him.
It is “the slave” in the vain man’s blood, the remains of the slave’s crafti-
ness—and how much of the “slave” is still left in woman, for instance!—which
seeks to seduce to good opinions of itself; it is the slave, too, who imme-
diately afterwards falls prostrate himself before these opinions, as though
he had not called them forth.—And to repeat it again: vanity is an atavism.
The University of Bonn, the Rhine, Library of Congress
Related Ideas
Friedrich Nietzsche (http://plato.stanford.edu/entries/nietzsche/). Stanford
Encyclopedia of Philosophy. An excellent first resource for discovering
Nietzsche’s life and writings.
“The Perspectives of Nietzsche” (http://www.pitt.edu/~wbcurry/nietzsche.html).
An accessible introduction to some main concepts of Nietzsche’s philoso-
phy by Bill Curry.
10 Reading For Philosophical Inquiry: A Brief Introduction
11. “Slave and Master Morality” by Friedrich Nietzsche
From the reading...
“...it is the peculiar right of masters to create values.”
Topics Worth Investigating
1. Compare Nietzsche’s view of life as the “Will to Power” with Glau-
con’s account in Plato’s “The Ring of Gyges.” Do both accounts pre-
suppose a state of nature prior to the development of society? How
would social contract theory regard the so-called “master-morality”?
2. Nietzsche scholar Walter Kaufmann suggests that master-morality is
revealed in the Iliad, and the slave-morality is indicated by the New
Testament. Characterize the main ethical suppositions of both of these
works. Does your characterization support Kaufmann’s observation?
3. Compare Nietzsche’s concept of the “Will to Power” with Alfred
Adler’s insight that Nietzsche’s “Will to Power” is not essential to
human nature, but is, in fact, a neurotic pattern of behavior based on
a “fictional goal” created by the individual in order to cope with the
demands of society.
4. Explain Nietzsche’s observation that love as passion is of noble or
master origin. The origin Nietzsche cites is the “gai saber,” the “gay
science,” of the medieval troubadour. What does he mean when he
asserts Europe almost “owes itself” to these poet-cavaliers?
5. Compare Nietzsche’s notion of “will to power” with C. G. Jung’s in-
sight: “Where love rules, there is no will to power, and where power
predominates, love is lacking. The one is the shadow of the other.”2
2. C. G. Jung, On the Psychology of the Unconscious in Collected Papers. 1917.
Reading For Philosophical Inquiry: A Brief Introduction 11
12. “Slave and Master Morality” by Friedrich Nietzsche
Index
democracy, 9
emotion
passion, 11
good, 6
happiness, 8
Iliad, 11
Kaufmann, Walter, 11
law
political, 7
master-morality, 5
morals
master-morality, 7
slave-morality, 7
Nietzsche, Friedrich, 1
Will to Power, 11
Ring of Gyges, Myth of, 11
slave-morality, 11
slavery, 3
social contract, 11
sympathy
principle of, 7
truth
Nietzsche, 1
utility
Nietzsche, 8
vanity, 2, 8
Will to Power, 5
12 Reading For Philosophical Inquiry: A Brief Introduction