Nietzsche Third Essay Summary

Nietzsche, better than most any other Western philosopher, understood the power and necessity of Platonic indirection—which means that his style is MORE than style—he does not want you to rationally comprehend his critiques of rationality, but to EXPERIENCE it. This seeking leads to an examination of life (for, “The unexamined life is not worth living,” as he says at 38a in the , the perplexity at the end of the dialogues wherein we discover we do not know the truth that we thought, unreflectively, that we did know.

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The most agreed upon characterization of God is that He is omnipotent (all-powerful), omniscient (all-knowing), and omnipresent (everywhere, always). However, God is also absolutely good (partially justified because evil is a lack, God’s perfection prohibits him lacking anything).

So, if he created everything, than he must have created evil—but if he is all-good, then he cannot have created evil.

During his time there he met and became very close with Richard Wagner (and Cosima) who inspired his first book (radically different than classic philology and a start to his great cultural critique) and he served (1870-1) as a medical orderly in the Franco-Prussian war and contracted several serious diseases including diphtheria, dysentery, and syphilis.

After resigning from Basel, Nietzsche traveled a great deal for about ten years (until 1889) before suffering his severe breakdown—reportedly, on the streets of Turin, he ran to stop a man from whipping a horse, threw his arms about the horse’s neck and collapsed—he was transferred to various psychiatric clinics before his sister returned from (the eugenic racist colony in Paraguay started by her and her husband, he committed suicide) took control of him and his estate and writings, moving him to Weimar for the last several years of his life.

There are many other things, however, which man very much desires to know, and strenuous efforts to examine and to investigate them have been made by thinkers of all classes, and at all times.

They differ and disagree, and constantly raise new doubts with regard to them, because their minds are bend on comprehending such things, that is to say, they are moved by desire; and every one of them believes that he has discovered the way leading to a true knowledge of the thing, although human reason is entirely unable to demonstrate the fact by convincing evidence” (Moses Maimonides, “Yesterday’s meditation has thrown me into such doubts that I can no longer ignore them, yet I fail to see how they are to be resolved.For Nietzsche, the Genealogy’s trajectory begins with the birth of morality through its development to its peak, and calls out for its downfall.1) What is the origin of the ethical categories “good,” “bad,” “evil?Therefore, since there is evil in the world, either God did not create it, thus, He is not all-powerful, or he did create evil and He is, thus, not all good.So, the question becomes: How can there be evil in the world without diminishing God?It is as if I had suddenly fallen into a deep whirlpool; I am so tossed about that I can neither touch bottom with my foot, nor swim up to the top” (Descartes, Meditations, II, 23-4).exploring the difficulty and despair of looking at ourselves, our actions, our motives.The difference between Reaction and Reflection is similar to this distinction between the aesthetic and dialectical, but, for , neither is good or bad—i.e., the aesthetic attempt to grasp the Abraham and Isaac story couldn’t raise it to the level of understanding, even though it could point to the extreme anxious conflict therein; the dialectical attempt to understand it failed, as well, for that which we sought to understand violates logic.His sister is responsible for altering his writings so as to blend them with anti-Semitic and Nazi propaganda.Within Nietzsche’s The Genealogy of Morals, the meaning of the self, human nature, is relative; meaning is born in a social, atemporal historical setting—but the relativity does not prohibit us for tracing its history …The project of tracing the history of human nature is the project of tracing the development of morality via power-relations in the development of human societies.It strives to see more, but beyond what it has already seen it sees nothing but darkness. See, Lord, the ears of my heart are in front of you. Let me die, lest I should die indeed; only let me see your face” (Augustine, “There are things …Or rather, it does not see darkness, for ‘in you there is no darkness’ (1 John 1:5); it sees that it cannot see more because of its own darkness. ” (Anselm, “Oh, in the name of all your mercies, O Lord my God, tell me what you are to me! which are acknowledged to be inaccessible to human understanding ….


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