Franchi 08 ( Leo, Graduated Computer science and Philosophy at Tuft University, Explain and evaluate Nietzsche's reasons for

disvaluing the emotion of pity) http://files.lfranchi.com/papers/nietzsche-andpity.pdf Nietzsche's attack on pity takes many forms. The first is that he does not see pity as an altruistic action. Acts of pity are not selfless, where the pitied feels for the pitied with no regards to himself. Instead, the pitied is subconsciously thinking of himself, and acts not out of pure selflessness but rather to eliminate some sort of internal pain. “That at bottom we are thinking very strongly of ourselves can be divined from the decision that we arrive at in every case in which we can avoid the sight of the person suffering, perishing or complaining: we decide not to do so if we can present ourselves as the more powerful and as a helper, if we are certain of applause," (D 133) The reasoning behind this action is to resolve some personal pain or to pose ourselves in some powerful position with regard to the pitied. Furthermore, for Nietzsche, pity is nothing more than a weakness, and those who pity are merely those who are less accustomed to pain. By showing pity for another individual, the pitier is showing vulnerability and the inability to weather the emotions he is experiencing. Those who do not pity and that being soft-hearted is painful for them, just as maintaining a stoic indifference is painful for men of pity." (D 134) The difference between men who pity and men who do not pity does not lie in a fundamental moral evaluation, Nietzsche argues, but rather in a \moral fashion," as the current trends of morality lend weight to the pitiers. Franchi 08 ( Leo, Graduated Computer science and Philosophy at Tuft University, Explain and evaluate Nietzsche's reasons for disvaluing the emotion of pity) http://files.lfranchi.com/papers/nietzsche-andpity.pdf Nietzsche's attack on pity takes many forms. The first is that he does not see pity as an altruistic action. Acts of pity are not selfless, where the pitied feels for the pitied with no regards to himself. Instead, the pitied is subconsciously thinking of himself, and acts not out of pure selflessness but rather to eliminate some sort of internal pain. “That at bottom we are thinking very strongly of ourselves can be divined from the decision that we arrive at in every case in which we can avoid the sight of the person suffering, perishing or complaining: we decide not to do so if we can present ourselves as the more powerful and as a helper, if we are certain of applause," (D 133) The reasoning behind this action is to resolve some personal pain or to pose ourselves in some powerful position with regard to the pitied. Furthermore, for Nietzsche, pity is nothing more than a weakness, and those who pity are merely those who are less accustomed to pain. By showing pity for another individual, the pitier is showing vulnerability and the inability to weather the emotions he is experiencing. Those who do not pity and that being soft-hearted is painful for them, just as maintaining a stoic indifference is painful for men of pity." (D 134) The difference between men who pity and men who do not pity does not lie in a fundamental moral evaluation, Nietzsche argues, but rather in a moral fashion," as the current trends of morality lend weight to the pitiers.

1994). a world that is harsh and full of suffering (Nussbaum. Nietzsche argues that all the good in the world that comes from pitying is easily dwarfed by the amount of pain it causes. Explain and evaluate Nietzsche's reasons for disvaluing the emotion of pity) http://files. contains within it the seeds of contempt and superiority. and is often connected with revenge if not cruelty. mankind would immediately perish of it. it multiplies the amount of suffering for no reason. a power relation between the pitied and the pitier. every poisonous plant. every weed will grow. a real quagmire. Pity is also. Graduated Computer science and Philosophy at Tuft University. for only in very rare cases does it create happiness rather than increase suffering. Nietzsche would explain.lfranchi.pdf Pity." (GM III 14) This self-contempt is the basis of hatred against the world. for “supposing it were dominant for even a single day. every poisonous plant. also increases the amount of suffering in the world. every weed will grow. “On such a ground of self-contempt. for as the pitier gazes in on himself.com/papers/nietzsche-andpity. Nietzsche claims what is to be feared is compassion. Graduated Computer science and Philosophy at Tuft University.lfranchi.Franchi 08 ( Leo. Franchi 08 ( Leo. contains within it the seeds of contempt and superiority. fundamentally. Something as simple as feeling pity for a beggar on the street. Something as simple as feeling pity for a beggar on the street. and is often connected with revenge if not cruelty. not only showing weakness and selfishness. By causing suffering in the pitier. mankind would immediately perish of it. By causing suffering in the pitier. 1994).pdf Pity. Pity is also. “On such a ground of self-contempt. a power relation between the pitied and the pitier. for as the pitier gazes in on himself. ." (GM III 14) This self-contempt is the basis of hatred against the world. a real quagmire. Explain and evaluate Nietzsche's reasons for disvaluing the emotion of pity) http://files. as well as already existing in the pitied. a world that is harsh and full of suffering (Nussbaum. fundamentally. Nietzsche would explain. not only showing weakness and selfishness. Nietzsche claims what is to be feared is compassion. it multiplies the amount of suffering for no reason. as well as already existing in the pitied. Nietzsche argues that all the good in the world that comes from pitying is easily dwarfed by the amount of pain it causes. for “supposing it were dominant for even a single day. for only in very rare cases does it create happiness rather than increase suffering. also increases the amount of suffering in the world.com/papers/nietzsche-andpity." (D 134) This rather pessimistic view of the benefits of pitying relies on the argument that pitying is unable to be positive." (D 134) This rather pessimistic view of the benefits of pitying relies on the argument that pitying is unable to be positive.

with the greatest majority sick and weak. who “embodies the desire for another existence. huddled together. the weakest are the ones who most undermine life among men.pdf But the strongest argument Nietzsche makes against the corruptive power of pity is in the third essay of On the Genealogy of Morals. These sickly masses. in man. Explain and evaluate Nietzsche's reasons for disvaluing the emotion of pity) http://files.com/papers/nietzsche-andpity. downtrodden. Nietzsche paints a picture of man as a sickly. resentful of the power of the strong. the ascetic priest. and as a result of that guilt." (GM III 14) This provides the harshest critique yet that pity is fundamentally a terrible act that has the possibility of destroying the fortunate. The herd poses the greatest danger to these men. and he is tamed by the internalization of emotions. led by the ascetic priests. The sickliness of man is multifaceted." (GM III 13) He is the one who walks in from of them and guides them. is even the highest form of this desire. or pity. they are tossed back into that which they had escaped. for “those who are from the outset victims. broken-they are the ones." (GM III 14) The tool that the can tie the real men of Nietzsche's vision down to the herd is the combination of disgust and compassion-for as soon as the strong feel compassion. the whole of misery as such into the conscience of the fortunate. These “men of ressentiment. This division of humanity. as well as the slave-morality that has developed in society. “mankind's strokes of luck.lfranchi. [. herd-like mass. are the ones who have the greatest ability to harm the strong men. who most dangerously poison and question our trust in life. these deformed and maggot-ridden men. Nietzsche claims. Graduated Computer science and Philosophy at Tuft University.Franchi 08 ( Leo.. provides the most permanent danger to Nietzsche's great men. its real intensity and passion. . This great mass of the weak has a shepherd.] without doubt succeeded in forcing their own misery. somewhere else.." those who have been able to overthrow themselves.

Nietzsche implies. In his metaphor of the self as a garden of paradise Nietzsche replaces this locked gate with the hospitable gate. then. 68-91) From the accent he places on its beauty and restfulness. . we create a porta clausa. an orderly topos of pleasure.Ure 06 ( Michael. Lecture at Monash University and postdoctoral fellowship at CHED. Autumn 2006. Ironically. The Irony of Pity: Nietzsche contra Schopenhauer and Rousseau. pp. To cultivate oneself. as the abode of Venus. Nietzsche seems especially drawn to the classical conception of the paradise garden as an “epigram of order. Nietzsche’s alternative to the desert of pity is thus the cultivation of oneself as a paradise garden that is open to the other.” albeit.53 Nietzsche’s taste for the classical idea of paradise also becomes apparent in his subtle inversion of Christianity’s allegorical interpretation of the garden. or locked gate. is to create oneself as a paradise garden for the other. By contrast. it is through the exercise of pity that we lock ourselves and others out of paradise. which added to the image of the hortus conclusus the porta clausa. Issue 32. as he understands it. The Journal of Nietzsche Studies. by exercising the kind of pity that precludes us from taking pleasure in the other’s joy and which “helps” by transforming the other into an undifferentiated nonentity.

Sign up to vote on this title
UsefulNot useful