The Hidden Truth About Civics Essay Topics

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The Reactive Nietzsche Contradictions in the Genealogy of Morals - Literature Essay Samples

In his Genealogy of Morals Nietzsche censures the members of the Judeo-Christian tradition for their impotence. As a result of their impotence the descendents of this tradition (slaves, as I will call them to maintain some modicum of political correctness), have developed a hatred to monstrous and uncanny proportions (33). This hatred has had the end result of squelching the happiness and will to power‹two truly laudable elements of humanity‹that a truly strong individual might otherwise develop. While Nietzsche touches upon positive aspects of what he would like to see in the world in the Genealogy of Morals, he spends the majority of the work destructing the tradition that he views as having taken over the world. Nietzsche takes issue with two primary aspects of the Judeo-Christian tradition: its reactivity rather than creativity, and its celebration of suffering rather than joyful activity. He takes issue with both because they display a passivity that attacks rather than creates. Both allow humans to dwell on things that are not natural human impulses, and avoid willful creative activity. The great contradiction of the work is that in its expression Nietzsche shows a propensity for the same behavior he condemns. His entire work is a reactive, pessimistic attack on the western tradition‹a tradition he feels prey to. This contradictory expression brings his own philosophy under the axe that he has built, but first it demonstrates the way that suffering and reactivity are the natural human impulses he says they are not. Nietzsche explains that the Judeo-Christian values system can be explained in terms of the weakness of its followers. During their developmental periods both Jewish and Christian cultures were enslaved cultures. As these philosophies were developed by people in slavery they came to be philosophies that in some way accepted slavery as part of the human condition and celebrated it. In celebrating their own condition, Niet zsche says the slaves came to believe, he is good who does not outrage, who harms nobody, who does not attack, who does not requite, who leaves revenge to God, who keeps himself hidden as we do (46). The notion of being hidden in this philosophy is very important for Nietzsche for it suggests the way these people avoided constructive behavior. Instead they celebrated their suffering and developed a will to self-tormenting, to venerate the slavery that was unfortunately and unnaturally a part of their condition. The slaves are thus like the aesthetic philosopher Nietzsche similarly disdains, who affirms his existence and only his existence, and this perhaps to the point at which he not far from harboring the impious wish: Let the world perish, but let there be philosophy, the philosopher, me! (108 translated from the latin). Like the aesthetic philosopher, in the celebration of their own existence the slaves celebrate negative values that would have the world perish, or at the ve ry best, abstain from all good human behavior. A noble morality celebrates vigorous, free, joyful activity (33), but Nietzsche says the slaves say No to this philosophy: slave morality from the outset says No to what is ÂÅ'outside, what is ÂÅ'different, what is ÂÅ'not itself; and this No is its creative deed (36). This pessimistic rejection grows out of the hostile external world of the slave. The slaves reaction cannot be creative but rather is fundamentally reactive (37). Because they are always saying no, the slaves can never partake in any true creative deed. They can only destroy, and their first instinct is to destroy the master: he has conceived ÂÅ'the evil enemy, ÂÅ'the Evil One, and this in fact is his basic concept, from which he then evolves, as an afterthought and pendant, a ÂÅ'good one‹himself (39). The primary aspect of the good in the slave morality is the suffering that is endemic to this condition; this Nietzsche says, is not something to be celebra ted. Nietzsche insists that the human reverence for suffering, and the reactionary aspect of the Judeo-Christian tradition should not be taken to be natural human impulses just because they are expressed in the dominant system. Speaking of the causality of history he says, the cause of the origin of a thing and its eventual utility, its actual employment and place in a system of purposes, lie worlds apart (77). His skepticism of the values system of the modern world is the impetus behind the historical nature of his genealogy. In this genealogy he believes that central place of suffering and the reactionary attitude of the western tradition are derived from essentially artificial conditions. Because the slave was forced into hiding, the slave developed a mode of battle that Nietzsche refers to as cleverness (39). The word is used in a very derogatory sense to refer to self-interested sophistical arguing and scheming rather than an honest consideration of human impulse. More s ignificantly, the very values of the Judeo-Christian tradition evolved only as a result of the artificial creditor-debtor relationship. This relationship taught man that he owed something to everyone who had given him anything, including ones ancestors. The debt to ones ancestors is fundamentally unpayable because they are dead, and as a result one develops a tremendous sense of guilt, which one only knows how to correct through suffering, as one would for a creditor. Christianity is the apex of this philosophy for it heightens the sense of guilt and thus the demand for suffering in the individual. The sense of guilt imposed by the Christian system is thus derived artificially from an unnatural human condition‹the creditor-debtor relationship. So far this discussion has revolved around what Nietzsche has found at fault in the Judeo-Christian tradition. This is because the Genealogy of Morals is primarily a reaction to the Judeo-Christian tradition, rather than a discussion of his own, positive philosophy. He has occasionally spoken about a positive morality, mentioning the vigorous, free, joyful activity (33), but this was primarily as a means for attacking the hatred he sees at the core of the Judeo-Christian tradition. On a larger scale Nietzsche does try to allow positivity to dominate. He begins the book by defining good, but this discussion quickly appears to be little more than an introduction to his derisive discussion of evil in Judeo-Christian culture. The second essay is titled with the concepts of guilt and bad conscience, while the third essay is titled, What is the Meaning of Ascetic Ideals. Both of these titles indicate matters that Nietzsche proceeds to attack. This attack mode is, of course, just what Nietzsche censures the Judeo-Christian tradition for in his discussion. He bemoans their weary pessimistic glance, mistrust of the riddle of life, the icy No of disgust with life (67). Most of all he abhors this No because it is fundamentally reactive rather than creative. But the entire Genealogy is an extended No, that makes little pause for mentioning anything new. Each of the accusations of reactivity that Nietzsche poses against the Jews seems to be a description of his own activity, or lack thereof. He says, to be incapable of taking ones enemies, ones accidents, even ones misdeeds seriously for very long‹that is the sign of strong, full natures (39). Nietzsche himself seems very capable of taking his enemies‹who he labels as ill-constituted, dwarfed, atrophied, and poisoned (43)‹very seriously. Seriously enough to devote an entire book to them. This would seem to implicitly categorize him as missing a strong, full nature.In his very reactivity he displays his own propensity for suffering. He explains that every sufferer instinctively seeks a cause for his suffering; more exactly, an agent . . . some living thing upon which he can, on some pretext or other, vent his affects, actuall y or in effigy; for the venting of his affects represents the greatest attempt on the part of the suffering to win relief, anaesthesia (127). The living agent Nietzsche chooses is clearly the Jew, and the affect he displays in condemning this agent is apparent everywhere. In one particularly emotional moment, Nietzsche says he can barely bear to witness the tradition he is in the midst of, but today one no longer has ears for this! (93). This dwelling on the problems with western culture leads him to a pessimistic suffering in the conditions of his society. He speaks frequently about the disgust for man that the Judeo-Christian tradition engenders, but his own disgust is even more visible. The weak person, he has said, succumbs to his suffering rather than breaking out into creative activity‹and it is just this weak propensity that Nietzsche displays in his work.Nietzsche does say that we should separate an artist from what he is saying: one does best to separate an artist from his work, not taking him as seriously as his work (100). We might extend this to say that even if an artist or philosopher does contradict himself in the expression of his ideas, that does not mean that the ideas themselves should be devalued. The first problem with this approach to the contradictions apparent in Nietzsche is that Nietzsche himself asks us to be wary of people who dwell on reactionary activity. He explains that every noble morality develops from a triumphant affirmation of itself, [while] slave morality from the outset says No to what is ÂÅ'outside, what is ÂÅ'different, what is ÂÅ'not itself' (36). At least in this work, Nietzsche could not label his morality a triumphant one, as it in no way affirms itself, but instead spends its energy destroying, or saying no to what is not Nietzsches morality. Certainly we might say another of Nietzsches work focuses more on the positive aspects of his philosophy, but the Genealogy of Morals stands as a testament to his tendency to the behavior which he says marks someones values as part of a slave morality.More importantly, in the suffering and reactionary impulse that surfaces through his expression, we are provided with a case study for the way suffering and reactivity are not merely a cause of the creditor-debtor relationship. Nietzsches suffering arises through an eternal discontent with the world. Nietzsche does not address the possibility that it is just this discontent that Christianity hopes to salve rather than venerate. He doesnt consider the notion that everyone suffers with a discontent of the world, and that everyone wishes the world could be a more perfect place just like him‹that there will never be any totally joyful à ¼bermensch. As a result, he does not consider that his own universal discontent, rather than some masochistic desire to see others suffer, might be the true reason behind Christianitys unwillingness to ignore suffering as he would wish. His own work, and the pessimistic suffering apparent there, lends credence to the very opposite of his argument: that suffering is universal rather than a calculation of the meek.

Whats The Best Method For Using Sarcasm In College Essay

What's The Best Method For Using Sarcasm In College Essay?The sarcasm in college essay is definitely a much-used trick to convince the reader that he's a smart and sophisticated. However, sarcasm cannot be used all the time. If you don't find your sarcasm interesting enough, do not overuse it.Whenever you write a college essay, sarcasm should be kept in a very limited place. Some people are overly tempted to use sarcasm, so they leave it everywhere. Try to keep it within the function of the subject matter in order to make it appealing. Do not include it just because you want to make a fool out of your readers.It will be so good if you just talk about the subject in which you're writing. This will bring the writer into an amusing situation and he will be able to read your sarcasm more easily. You can take advantage of the situation to use sarcasm in college essay. When you see the person's reaction, you can be a little bit funny in your writing. All the rest will follow, that it'll be easier for you to make your reader laugh.Also, it's advisable to add the sarcasm in college essay in a simple manner. You can never be too sophisticated or your reader will be irritated with you. You should be able to tell the sarcasm from the truth.If you write your sarcasm in a straightforward way, it will be a lot easier for you to be clever, but it's not going to make your reader respect you. And most of the time, readers love to read your letters with this type of sarcasm.When you don't feel comfortable using sarcasm in college essay, you should remember the other parts of the essay also. You should always try to find the purpose of the entire essay and you should stick to it.The funny part should come from the witty humor or the humorous situation in the paper. In addition, the conclusion should be a part of the humor in the entire paper. It can be a chapter, and the whole essay can be divided into a subtopic of a paragraph or even a couple of paragraphs.When you use sarcasm in college essay, it's best that you try to be subtle in your writing. You should put your sarcasm somewhere else in the topic because people are not so easily amused.