Soren kierkegaard and fredric nietzsche term paper

Age Of Innocence, Afterlife, Book Of Genesis, Age Of Enlightenment

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Nevertheless the progress of philosophy in Nietzsche’s modern age and the improvement of research has actually denied the mystery of God and helped make an fallen period. In that period the place that the effort of philosophy can be strongly scientific, the heart also has been sacrificed. But as it has been lost, in a way the sacrifice rebuilds religion. Persons sacrifice themselves to Goodness. This can be noticed in the way of Kierkegaard, as he sacrifices his whole will to power to indulge a God that has been rejected by his rational globe. But in Nietzsche’s world, since that Goodness has been sacrificed by research, there is absolutely nothing left although nihilism and pessimism. This tightens check your grip upon the lonely and questing person. Such a thought will only invigorate and reinforce the will to power of the self because free spirit.

Nietzsche’s technique is rich and does not stop in their pronouncements. Christianity has made a value of protecting the poor and the sick and tired so much so that to undergo and to become weak turn into values because against the durability of the solid spiritual gentleman. Because of this The european countries has become vulnerable and its people mediocre. The slave mutiny of morality, the a record of Judeo-Christian faith, has led to the weakened people resenting the strong and saving their own strength to get the the grave. In this case faith forces the self to deny an aggression that could be rewarding and fulfilling. The self is definitely instead plunged into nihilism. But perhaps even this nihilism has no grounding.

For example , how does one interpret “There is usually an purity in lying down which is the sign of good faith within a cause. inches This is number 180 from the epigrams. Each of the one phrase epigrams are written to show the deep conflicts in the self, just how on the surface area there is a single interpretation that could easily result in its contrary. There is no way to recognize an meaning without appointment its immediate conflict. Consequently a can to electric power is expanded to smash the issue and move over it. The result is like a seesaw in which the self locates itself and after that looses itself: “The feeling of the tragic increases and declines with sensuousness” (155). If one were enslaved by morality, then one would refuse sensuousness and accept disaster, or you might accept sensuousness and deny tragedy. Will the meaning person refuse tragedy and accept sensuousness? Would the priest?

Certainly, the priest would. Mainly because “… at the time you look into the perdition, the perdition also looks into you” (146). The personal takes condition as something which can deny something. The something which is usually denied which is buried will keep coming out and perhaps keeps changing. The will to power will always re-create that until the abyss is no longer refused, but pursued with a Kierkegaardian leap to faith over the top of it and the appearance of a home of free will certainly and internal power.

Yet how easy it is for the home to lose their questing to get the inert peacefulness in the herd. The self is constantly on the pay Comcast offers Cable TV charges without inspecting them while knowing that the corporation does every thing it can to up the price of the bill. But the self acquiesces towards the herd attitude and does not move line by simply line within the bill. So Comcast can safely presume the macroeconomic principles of growth without having to be offended by a crazed Nietzschean. Yet intended for Nietzsche it really is for the will to power to turn upon itself and sublimate by itself to compliance. Perhaps it is the Dionysian soul subsuming to the Apollonian soul. And in the case of the case discipline, maybe great fine art is created.

The self possibly expresses the slave or maybe the master values. The slave must get his evaluation from others, the learn draws his appraisal coming from himself and from the slaves who hate him. The free heart must push herself using this arrangement and perhaps does for awhile. However finds it likely and far better to wear a mask of subsistence with what is currently stylish. However behind that cover up the self may show ressentiment, or possibly a gripping personal hatred toward the grasp, as Nietzsche explains in Genealogy of Morals.

This kind of ressentiment is in danger of being all eating and creating a nation of wimps, weaklings, the insipid masses. Soon this ressentiment is taken up and taken from the individual simply by society’s creation of justice. Instead of being tortured for the debt, proper rights places the debtor into a prison. This kind of evolution is an example of just how Nietzsche examines language. Bad was once understood to be the person who also owed the creditor, aside from its ‘evil’ definition. Bad was as well the plight in the poor who had been underneath the very good of the experts. Applicable today, the good is the bankers, as well as the bad can be those who needed homes, would not have the money and yet the gall to take that loan that would permanently pay money towards the ‘good’. The analogy turns into strongly Nietzschean when the very good, the bankers, are given millions to get the their very own severance shell out and the poor, the workers happen to be stripped of their union legal rights to appeal and strike for better pay and in the end happen to be evicted from their homes. The actions of the workers would be, under Nietzschean terms, illustrating a servant morality.

Nietzschean solutions for the slaves would be to take those animal intuition that had been changed by a guilty consciousness, and re-enliven it creatively within the breast. Most likely this means even more organizing, just like conducting fundraisers to raise funds to recollect the Wisconsin Republican senators. It could imply striking out as a presidential candidate oneself. There are a variety of items the re-created self may do using a fresh exposing the will to power in house. The self can powerfully and artistically re-create by itself by looking with the world and truth by different viewpoints. The do it yourself must engage the effective struggle of internal struggling, which is ever present under the Apollonian mask of acquiescence. The self can easily fight in house and having a will to power, maneuver above the negative thoughts of ressentiment that have created and acknowledged the present well-being, and like Zarathustra, end up being the overman.

One good similarity that Nietzsche really does share with Kierkegaard is both equally their support of the individual since against the mass. Nietzsche’s will to electricity is for the to express by itself as an individual who has not become lost inside the work load with the masses unplaned by the asceticism of the clergyman, or the master banker.

Works Cited

Damgaard, Iben, “Review of Kierkegaard and fear and shaking, ” Ars disputandi some (2004) Net.

Kierkegaard, Soren. Either/or: A Fragment of Life. 1843. Trans. Alastair Hanny. New York: Penguin, 1991. Print.

Kierkegaard, Soren. Fear and Trembling. 1843. Trans. Walt Lowrie. Web. March, 2001.

Kierkegaard, Soren. Repetition: a great essay in experimental mindset. 1843. Trans. Walter Lowrie. New York: Harper Row, 1964. Print.

Lewis, Tess. 2006. “Soren Kierkegaard: A expert of refraction, ” the Hudson Review, 59. you (2006): pp. 77-88.

Nietzsche, Friedrich W. The Birthday of Tragedy. 1872. Trans Watts. A. Haussmann. London: George Allen Unwin, Ltd., 1909. Web.

Nietzsche, Friedrich T. The Portable Nietzsche. Trans. Walter a. Kaufman. New york city: Penguin, 1991. Print.

Nietzsche, Friedrich Watts. On the Family history and genealogy of Morals. 1887. Trans. Walter a. Kaufman. Nyc: Modern Selection Classic, 2k. Print

Ong, Yi-Ping.

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