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Motives vs principles of morality in gay science

Friedrich Nietzsche

In The Homosexual Science, Friedrich Nietzsche promoters skepticism and rejection of many traditional values and ideals. This dismissal of typically accepted societal norms is evident in the attack on morality and virtue in section 21 years old of the book. In this section, Nietzsche states that the causes of morality stand in resistance to the principles of morality. In Nietzsche’s mind, the virtues that make up morality virtues like test persistence, selflessness, and obedience are self-destructive and accepted since virtuous for his or her utility to society instead of their profit to an individual. Although Nietzsche’s argument is usually logical, I believe his discussion depends on two false areas and therefore usually do not accept his view of morality.

Nietzsche begins his debate in section 21 by simply arguing that the praise of virtues by society overall has always been “far from non selfish and unegotistic” (92). He argues the virtues that make up modern values are damaging to individuals who adopt such virtues, yet they can be praised by society because society benefits from them. For instance , one good remarks industrious people even though “they harm their eyesight or perhaps the spontaneity with their spirit” (92) through all their hard work because society advantages from their labor. Nietzsche goes on to argue that world would prize and praise a junior who “works himself into the ground” (92) because “the loss of your best person is a little sacrifice” (92) to world as a whole. When society mourns the loss of the youth, it does so designed for the youth’s own sake but as it lost a “devoted tool to the common good” (92). Nietzsche argues that when someone steadfastly uses a “real, whole virtue” like selflessness or industriousness he or she is a “victim” to this virtue (92). Those who supporter these virtues to their neighbors thus do so out of selfishness: it can be virtues just like selflessness and industriousness that bring them the highest good.

Nietzsche claims that virtue thus can not be praised due to the benefit to the individual. Rather, virtue is usually praised intended for “the instrumental nature” they have in contemporary society and the “unreason in advantage that leads [an individual] to become transformed into merely a function from the whole” (93). He perceives the compliment of a advantage and its full acceptance because grave dangers to identity. If guy steadfastly follows what contemporary society deems as meaningful and desired, Nietzsche argues that he “deprives [himself] of his noblest selfishness and the power for the best autonomy” (93). By being non selfish, man ceases to be a person and becomes a cog in the societal machine.

Nietzsche does recognize that some virtues may without a doubt appear to cause private advantage. For example , this individual admits that blindly flaming industriousness can result in wealth and honors, yet he argues this fact fails to recognize the “extreme dangers” (93) that this sort of industriousness positions to the individual. Industriousness “deprives the bodily organs of their subtlety” (93), producing the excitement from wealth and riches difficult. Furthermore, Nietzsche points out that, despite the fact that individuals live in the most industrious all times, humans have yet to find anything to carry out with their attained wealth aside from acquire more wealth. He thus states that the promises of benefits and morality are not worth the costs they will impose after individuality and happiness. Nevertheless, society attempt to educate person such that he could be conditioned “by various interesting attractions and advantages” (93) into adopting society’s morality for his individual ultimate disadvantage.

Nietzsche contends that, if an specific listens to the education and adopts society’s morality, just about every virtue of the individual is usually “a open public utility yet a private disadvantage” (94). Below the opposition between the causes of morality and the rule of values develops. World advocates morality on the basis of the principle that if an individual follows the virtues of morality, in that case he or she can acquire prosperity, honor, and happiness. The principle lurking behind morality can be thus precisely what is good for the person. However , Nietzsche contends the fact that real motivation behind morality is not really based on precisely what is good for the. Virtues like industriousness and selflessness happen to be harmful to the consumer but take full advantage of gains pertaining to society. The motives in back of morality will be thus what are good for contemporary society.

Nietzsche continues this argument in sections 116 and 117. He argues that values is a “herd instinct” (174). In Nietzsche’s view, whenever one encounters morality, one particular also activities “valuations and orders of rank of human urges and actions” (174). Nietzsche argues that these valuations are “based on the needs of a community and herd” and are subsequently considered the “first common for the cost of all individuals” (174). In other words, whatever benefits the ordinaire herd many is quickly held to be able to be what benefits the the most. Nietzsche argues that this approach to values is a vestige of the crowd mentality that dominated man existence to get “the greatest and most remote control periods in the human past” (175). To become alone as well as to be an individual was deemed a sentence in your essay and not flexibility. “The concept of free can, ” Nietzsche argues, was “very strongly associated with poor conscience” (175). Nietzsche also argues that during this long period of time, the sting of conscience was not felt when an individual sensed he himself did a thing immoral but instead felt by someone when he do something that harmed the herd, “regardless of whether the individual experienced wanted this or not” (175). Even though Nietzsche feels that today one seems responsible “only for one’s can and actions” (175), Nietzsche argues that modern morality remains a herd instinct of the past that is in opposition to individuality and what is best for the individual.

Nietzsche constitutes a compelling and logical discussion that the purposes of morality stand in opposition to the guidelines of morality. He displays through several examples how many of the virtues that make up morality are motivated by what is good for society instead of what is great for the individual. However , I believe Nietzsche’s argument will depend on two bogus premises. First, he shows that when an individual embraces an actual, whole advantage, he turns into a victim of the virtue and it is violently completely outclassed by the advantage. Nietzsche dismisses the idea of stability or moderation in virtue and morality. Second, he picks and chooses the virtues this individual castigates, putting an emphasis on those that profit society while ignoring others that are mainly good for the consumer and come at the expense or denial of society.

The first bogus premise in Nietzsche’s discussion is his claim that the moment one embraces a advantage, it will eventually “dominate [him or perhaps her] violently and covetously” (92). Nietzsche accepts as a presented when evolving his discussion that when a person embraces a virtue he or she must “wish to acquire it in the most brutal form” (196). With this kind of premise, this individual does show how a advantage can ruin a man simply to the benefit of world. However , this individual immediately dismisses the idea of harmony in advantage. It is this kind of balance i believe is important to understanding morality. Nietzsche sees the virtue of industriousness because something that rules a man who embraces this. But can your man whom embraces industriousness not harmony that virtue with the benefits of family and love? Can easily he not really see the worth in work and also the worth in spending some time away from operate to raise his children and love his family?

In the Nicomachean Integrity, Aristotle improvements the idea that equilibrium in virtue is key to living a moral and ethical existence. Aristotle argues that all authentic virtue may be the “mean” between two two extremes. Virtue, Aristotle argues, can be easily damaged by both deficiency or excess. In Book II of the Nicomachean Ethics, he uses the example of braveness to demonstrate his level. When determining what the advantage of braveness is, one can look at the serious of running away and therefore being a coward or the opposing extreme of fearing nothing and thus getting rash. The virtue of bravery can be thus the balance between these two extremes. Aristotle uses this logic to define several virtues. These virtues are the virtue of temperance because the suggest between the overabundance profligacy plus the deficiency of insensibility, the virtue of liberality as the mean between your excess of wastefulness and the deficiency of stinginess, and the virtue from the right amount of ambition while the indicate between the excess of overambitiousness and the deficiency of too little of ambition.

Applying Aristotle’s Nicomachean Ethics to Nietzsche’s argument inside the Gay Science, one can observe how the benefits Nietzsche defines as destructive to the specific Aristotle could define as virtues destroyed by extra. A man who also embraces the virtue of industriousness towards the point that he performs himself in to the ground will be an example of the excessiveness in virtue that Aristotle states against. Aristotle would discover such an model as the extra of over-industriousness that must be balanced with the deficiency of laziness to realise the mean with the right amount of industriousness. Aristotle’s argument pertaining to balance in morality refutes Nietzsche’s premise that when someone embraces a virtue that dominates her / him and “resists the attempts of cause to keep it in balance” (92).

The second false assumption in Nietzsche’s argument is that he highlights virtues that exalt culture over the specific while disregarding a number of others that come at the expense or rejection of society however are however considered virtues for their confident benefit to the individual. For example , one of the virtues our world holds closest is the virtue of the “rugged individual” the person who pulls himself up by his own bootstraps, rejects world, and makes a fantastic life for himself. This kind of virtue places an extreme focus on the power of the consumer at the expense of the denial of contemporary society and thus may not be argued to expend the to the benefit of society. Furthermore, this virtue directly contradicts the crowd instinct in modern values that worried Nietzsche.

A second sort of a virtue that efficiently affects the person and provides the expense of society is the virtue of reflection. Our society locations value with time away from work to reflect and rest. Companies are instructed to give staff time off from work, priests and doctors are encouraged to consider sabbaticals, plus the raging industriousness that Nietzsche describes is looked upon in our culture as harmful and antisocial.

Nietzsche would believe these two property are not false. First, he’d argue that the thought of balance or perhaps moderation in virtue and morality can be impossible if a guy is truly enjoying a advantage. Second, Nietzsche would decline the value of the rugged person and society’s acceptance of reflection like a virtue. In both cases, however , I think his rebuttals would be unconvincing.

Nietzsche does not straight respond to Aristotle’s view of morality in The Gay Technology but really does indirectly deny the idea of equilibrium in virtue. Nietzsche states that when one particular accepts a virtue, the virtue will ultimately control the individual “violently and covetously” (92). This individual suggests that for the individual embraces a advantage he is unable to prevent that virtue coming from taking him over, irrespective of his or her “efforts of reason” (92) to hold the advantage in equilibrium. This thought forms Nietzsche’s contention that an individual who embraces a whole virtue is a sufferer to that advantage. However , Nietzsche provides very little rationale to get why a virtue need to necessarily take over a man. Instead, he accepts this idea as the starting point for the remainder of his debate against morality.

Nietzsche would also reject the rugged individual as a the case virtue. In the work On the Genealogy of Morals, this individual indirectly states against the rugged individual as he viciously disorders democracy. Nietzsche rejects the democratic activity as “the collective deterioration of man” (Morals 112) and an example of slave morality that desired to make everyone equal and thus make everybody slaves. Thinking about the tough individual is so central towards the democratic motion that Nietzsche would employ his arguments against democracy to deny the virtue of the durable individual. However , I don’t agree that democracy is a servant morality and therefore disagree with Nietzsche’s analyze of robust individualism. Though democracy is a type of collectivism, democracy enables the individual to directly participate in government. It really is this direct participation in government i believe slides open an individual to push the ordinaire herd rather than being influenced by it. For example , in democracy an individual can run for business office and vote in polls. When an person votes or perhaps takes workplace, he or she impact on the direction of culture and thus asserts his or her identity within the crowd. Individuals living under fascist or severe governments don’t have this ability.

Although Nietzsche would reject the virtue from the rugged individual, he would adopt the advantage of expression. He consistently argues pertaining to the value of expression in his function. However , he’d disagree that society features embraced representation as a virtue. In section 6 from the Gay Scientific research, he laments the “loss of dignity” of reflection and how “an old-style sensible man would [now] be looked at intolerable” (81). Furthermore, in section 329 he remarks how folks are now “ashamed of sleeping, and extented reflection nearly gives persons a bad conscience” (259). Although Nietzsche makes interesting items, I disagree that world has misplaced all feeling of value in reflection. Several may believe the rise of the Net and our society’s obsession with technology threatens reflection. However , the simple fact that people dispute for this fact suggests that each of our society values reflection and it is concerned that people do not indicate enough.

Nietzsche’s disagreement that the motives of morality stand in level of resistance to the guidelines of morality is a exciting contention that completely contradicts the traditional look at of values. Nietzsche displays how somebody who embraces a virtue can become victim towards the virtue and thus embrace a morality that may be harmful to her or him but good for society. Although the logic in back of this debate is unquestionable, I believe Nietzsche’s argument neglects on two premises. Initially, virtue is definitely not something that can or should be embraced violently or perhaps covetously. Alternatively, it is a equilibrium between deficit and extra, a glowing mean between two hazardous extremes. Second, Nietzsche chooses virtues that benefit contemporary society and neglects a number of virtues that come at the expense or rejection of society. It is because of these two false property that I do not accept Nietzsche’s view of morality and instead find Aristotle’s view even more convincing.


1 . Nietzsche, Friedrich. The Gay and lesbian Science. 6th. New York City, BIG APPLE: Random House, 1974. Print out.

installment payments on your Nietzsche, Friedrich. On the Genealogical of Morals. 1st. Cambridge, NY: Cambridge University Press, 2007. Print.

three or more. Aristotle. Nicomachean Ethics. very first. London, UK: Longmans, Green, and Company., 1869. Produce.

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