Nietzsche asserts that mankind has gone to great lengths to avoid thoughtfulness. Knowledge funnelled through our deterministic dialectic offers a comfortable imagined world of definite absolutes, where in actual fact there are really only degree's and gradation. Many are quick to suffer for, and rush to the defense of, such ideals as though truth needed zealous defenders from falsity. Some individuals withdraw that they might dot every "i" and cross every "t" without risk of challenge. The higher man instead will embrace disgust from others; he is attentive to harsh and refined cynicism. Nietzsche asserts that independence from such truth is uncommon and requires daring; such a route is not for the feint hearted given the possibility of loosing one's way. Two distinct groups become apparent the first that constitute the group and the second the select few. These groups operate from different perspectives and communication is difficult between the two. What nourishes one is poison to the other.
Nietzsche describes different epochs in history in relation to value judgments. At one time the value of an action is inferred from its consequence [pre-moral], in another the intention behind the act [moral]. Nietzsche suggests that a further movement is needed in which the value is inferred by that which is unintentional [ultra-moral]. Perhaps the sensibilities that suggest otherwise simply deceive us? He suggest it is naivete to believes in immediate moral certainties. Why not deception? Is it not sufficient to suppose degree's of seemingness?
Nietzsche enquires that If we were to assume the reality of our desires and passions would this not be sufficient to understand the world? These desires and passions assemble in a mighty unity called life. It is reasonable to suggest this is one thing rather than many; life operating as a single "will". Where the effects of this will are seen in the world we can identify it's power extends to the world. It is reasonable then to suggest then that all action is the product of this will; all action can be traced back to will to power. Nietzsche asserts that all active force is will to power and nothing else.
Nietzsche highlights that happiness and virtue are no argument and unhappiness and wickedness are just as little counter arguments to an action. Nietzsche explains that something might be true but be the greatest danger. In such situations the wicked might be best placed to achieve success. Perhaps then severity and craft are more useful in the development of strong individuals than the refined gentle learned man; the individual must learn to conserve himself.
Nietzsche predicts the rise of the post-modernists; individuals that cleave to "truth" but not dogmatically. The "good" will become deeply personal given the idea of common good is an oxymoron; what is common is typically of little value. Nietzsche asserts that such philosophers will be something profoundly natural unlike those that desire the opposite. These are the superficial and the cause of all human misery and failure. They seek the security, safety and comfort in life. Their usual song is "equality of rights" and "sympathy with all sufferers". Nietzsche asserts that suffering is something looked upon by them as something to be done away with.
For Nietzsche Dangerousness must increase for human refinement and spirit to develop. That man's will to life might increase to become will to power. That everything wicked serves as well for the elevation of the human species as it's opposite. "free spirits" find themselves at the other extreme of all modern ideology, silent so they don't betray what a spirit can free itself from and where it may be driven - beyond good and evil. Grateful for distress because it frees them from rule and prejudice, inquisitive to a fault with teeth and stomach for the most indigestible suggestions. Nietzsche concludes this chapter by asserting that such are free spirits, the new philosophers!
No comments:
Post a Comment