Sociology Paper | Friedrich Nietzsche | Morality

Nietzsche is not a critic of all “morality.

” He explicitly embraces, for example, the idea of a “higher morality” which would inform the lives of “higher men” (Schacht 1983: 466469), and, in so doing, he employs the same German word — Morallite, sometimes morality for both what he attacks and what he praises. Moreover, Nietzsche aims to offer a revaluation of existing values in a manner that appears, itself, to involve appeal to broadly “moral” standards of some sort. Morality is as old as humanity, and there have been many different kinds of morality across the Millennia. Moral philosophers today lack this historical perspective, and in searching for a "rational foundation" for morality, all they really do is try to justify their own morality. Unable to see outside the perspective of their own morality, they are unable to see the concept of morality itself as problematic and needing to be questioned and justified. Anything great that we have achieved or become has been the result of a strict obedience in one particular direction over a long period of time. Great art, thinking, and spirituality has occurred through constant and harsh discipline. Only through a kind of enslavement and hardship can we refine ourselves. As an African I know it is immoral to say no to your parents even if you don’t agree with they are saying. Our African parents are taken advantage of this “moral code” and denying African men marrying the one they love. A mother will come to a man because she has a disagreement with his wife and ask him to divorce his wife. What kind of morality is this?. This is a control and it is time we started digging deeper into these old moral values and find the root of it. Nietzsche asserts that we actually register far less than we think we do. For instance, when we see a tree, we don't see the detail of every branch and leaf, but only glance at the rough shape of the whole, and from that construct all the smaller details in our head. Similarly when we read a book, we really take in only a few words and then fit those words into what we already think we know. In this sense, Nietzsche suggests we are all inventors, artists, and liars: our so-called "knowledge" is our own make believe. May be laziness and fear has caused us to be who we are. For you or me to be the odd of society is not easy. A lot of people have gone through it. It will take some brave few to lead the way. There is something wrong in some of our cultural moral baggage that we need to offload. The problem is that it is very deep rooted in our genes that it will take time, courage and some gut to be able to make the change that we need to do. According to Nietzsche “Parents involuntarily make something like themselves out of their children—they call that "education"; no mother doubts at the bottom of her heart that the child she has borne is thereby her property, no father hesitates about his right to HIS OWN ideas and notions of worth. Indeed, in former times fathers deemed it right to use their discretion concerning the life or death of the newly born (as among the ancient Germans). And like the father, so also do the teacher, the class, the priest, and

This second kind of possession is made the more valuable the more deeply the woman knows the man. This intends bring pressure on the innocent children. In a community that is safe from external threats. any aggressive members of that community come to be seen as a threat. The quest for power is in human DNA. the law. Parents try to live the past failure through their children. dangerous. Nietzsche suggests that our moral valuations are based largely on fear. Nowadays.. but Nietzsche despises moralizers precisely because they generalize on matters that depend greatly on the individual. This morality of the "herd" then proclaims itself as the only true morality (other moralities are "immoral") and as the savior of the herd. .” (Nietzesche42). Our moral judgments should come from within. but simply because the majority is suited to submissiveness we should not conclude that this is a general principle that all should obey. and passionate about ourselves as pathological. As long as someone is feeding you. Thus. so the man must be able to make himself known to her as best he can. in educating. while another feels this possession is only worthwhile if the woman is willing to give up everything for him. It is time to start to think and rebel and form our own moral values. This morality of the "herd" claims in the name of "happiness" that we should avoid our darker instincts. Nietzsche also uses examples of charity and education as means of possession. Which is not through. mediocre mass.”(Nietzsche 65) This may be true for some.the prince still see in every new individual an unobjectionable opportunity for a new possession. Another important claim he made was “Nietzsche bemoans the "slave revolt in morality. the teacher makes the child see the world according to the teacher's perspective. preferring the safety of a tamed. and dare only do so if they do it in the name of God.. those who command are almost ashamed of it. Because we are taugt to obey it mean we are always under the command of somebody. violent. We have come to see everything healthy. or the people. We try to use any method available to us to satisfy our quest for power. and sensual to be evil. People differ not only in what they think is worth pursuing. while considering the poor holy. One man may feel he "possesses" a woman if he can have sex with her. There have always been more people obeying than commanding. They do this by thinking they are putting morals or love in their children. For instance." which considered the rich. our morality condemns all that is lively. but also in what they take to be possession of what they pursue. I do think the argument made b Nitzsche is a legitimate one because our thinking. you cannot be free. our moral are largely based on fear and what was spoon fed us by our parents and community. The consequence is. the teacher thus comes to possess another soul.

Germany: 2009 .Work Cited Nietzesche. BEYOND GOOD AND EVIL. Friedrich. Trans. Helen Zimmern.

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