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Friedrich Nietzsche developed his philosophy, sometimes referred to as Nietzscheanism, during the late 19th Century amid growing criticism of Hegel's philosophic system. Since the dawn of the 20th Century, it has had great intellectual and political influence around the world. Nietzsche applied himself to such topics as morality, religion, epistemology, psychology, ontology, and social criticism. Nietzsche himself left no direct exposition of his philosophy, but rather his general view on the world has become approximated by his works, and therefore remains the subject of intense scholarly dispute and interpretation. Because of Nietzsche's evocative style and often outrageous claims, his philosophy generates passionate reactions running from love to disgust, and it has drawn amateurs of all kinds to be heavily involved in the project of interpretation as well. Nietzsche noted in his autobiographical Ecce Homo that his philosophy developed over time, so interpreters have found it difficult to relate concepts central to one work to those central to another (e.g., the thought of the eternal recurrence features heavily in Thus Spoke Zarathustra, but is almost entirely absent from his next book, Beyond Good and Evil). Added to this challenge is the fact that Nietzsche did not seem concerned to develop his thought into a system, even going so far as to disparage the attempt in Beyond Good and Evil. Common themes in his thought can, however, be identified and discussed. His earliest work emphasized the opposition of Apollonian and Dionysian impulses in art, and the figure of Dionysus continued to play a role in his subsequent thought. Other major currents include the will to power, the claim that God is dead, the distinction between master and slave moralities, and radical perspectivism. Other concepts appear rarely, or are confined to one or two major works, yet are considered centerpieces of Nietzschean philosophy, e.g., the Übermensch and the thought of eternal recurrence. His later works involved a sustained attack on Christianity and Christian morality, and he seemed to be working toward what he called the transvaluation of all values (Umwertung aller Werte). While Nietzsche is often associated in the public mind with fatalism and nihilism, Nietzsche himself viewed his project as the attempt to overcome the pessimism of Arthur Schopenhauer. Nietzsche saw nihilism as the outcome of repeated frustrations in the search for meaning. He diagnosed nihilism as a latent presence within the very foundations of European culture, and saw it as a necessary and approaching destiny. The religious worldview had already suffered a number of challenges from contrary perspectives grounded in philosophical skepticism, and in modern science's evolutionary and heliocentric theory. Nietzsche saw this intellectual condition as a new challenge to European culture, which had extended itself beyond a sort of point-of-no-return. Nietzsche conceptualizes this with the famous statement "God is dead", which first appeared in his work in section 108 of The Gay Science, again in section 125 with the parable of "The Madman", and even more famously in Thus Spoke Zarathustra. The statement, typically placed in quotation marks,[1] accentuated the crisis that Nietzsche argued that Western culture must face and transcend in the wake of the irreparable dissolution of its traditional foundations, moored largely in classical Greek philosophy and Christianity.[2] In his book Anti-Christ, Nietzsche fights against how Christianity has become an ideology set forth by institutions like churches, and how churches have failed to represent the life of Jesus. Nietzsche finds it important to distinguish between the religion of Christianity and the person of Jesus. Nietzsche attacked Christian religion, as represented by churches and institutions, for what he called its "transvaluation" of healthy instinctive values. Transvaluation consists of the process by which one can view the meaning of a concept or ideology from a "higher" context. Nietzsche went beyond agnostic and atheistic thinkers of the Enlightenment, who simply regarded Christianity as untrue. He claimed that the Apostle Paul may have deliberately propagated Christianity as a subversive religion (a "psychological warfare weapon") within the Roman Empire as a form of covert revenge for the Roman destruction of Jerusalem and of the Second Temple in 70 AD during the Jewish War of 66 - 73 AD. Nietzsche contrasts the Christians with Jesus, whom he regarded as a unique individual, and argues he established his own moral evaluations. As such, Jesus represents a kind of step towards his ideation of the Übermensch. Ultimately, however, Nietzsche claims that, unlike the Übermensch, who embraces life, Jesus denied reality in favor of his "kingdom of God." Jesus's refusal to defend himself, and subsequent death, logically followed from this total disengagement. Nietzsche goes further to analyze the history of Christianity, finding it has progressively distorted the teachings of Jesus more and more. He criticizes the early Christians for turning Jesus into a martyr and Jesus's life into the story of the redemption of mankind in order to dominate the masses, and finds the Apostles cowardly, vulgar, and resentful. He argues that successive generations further misunderstood the life of Jesus as the influence of Christianity grew. By the 19th century, Nietzsche concludes, Christianity had become so worldly as to parody itself — a total inversion of a world view which was, in the beginning, nihilistic, thus implying the "death of God."
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