Nietzsche S Justice

In Nietzsche's Justice, Peter Sedgwick takes the theme of justice to the very heart of the great thinker's philosophy. He argues that Nietzsche's treatment of justice springs from an engagement with the themes charted in his first book, The Birth of Tragedy, which invokes the notion of an absolute justice grasped by way of artistic metaphysics. Nietzsche's encounter with Greek tragedy spurs the development of an oracular conception of justice capable of transcending rigid social convention. Sedgwick argues that although Nietzsche's later writings reject his earlier metaphysics, his mature thought is not characterized by a rejection of the possibility of the oracular articulation of justice found in the Birth. Rather, in the aftermath of his rejection of traditional accounts of the nature of will, moral responsibility, and punishment, Nietzsche seeks to rejuvenate justice in naturalistic terms. This rejuvenation is grounded in a radical reinterpretation of the nature of human freedom and in a vision of genuine philosophical thought as the legislation of values and the embracing of an ethic of mercy. The pursuit of this ethic invites a revaluation of the principles explored in Nietzsche's last writings. Smart, concise, and accessibly written, Nietzsche's Justice reveals a philosopher who is both socially embedded and oriented toward contemporary debates on the nature of the modern state.

Ressentiment—the hateful desire for revenge—plays a pivotal role in Nietzsche’s On the Genealogy of Morals. Ressentiment explains the formation of bad conscience, guilt, asceticism, and, most importantly, it motivates the "slave revolt" that gives rise to Western morality’s values. Ressentiment, however, has not enjoyed a thorough treatment in the secondary literature. This book brings it sharply into focus and provides the first detailed examination of Nietzsche’s psychology of ressentiment. Unlike other books on the Genealogy, it uses ressentiment as a key to the Genealogy and focuses on the intriguing relationship between ressentiment and justice. It shows how ressentiment, despite its blindness to justice, gives rise to moral justice—the central target of Nietzsche’s critique. This critique notwithstanding, the Genealogy shows Nietzsche’s enduring commitment to the virtue of non-moral justice: a commitment that grounds his provocative view that moral justice spells the ‘end of justice’. The result provides a novel view of Nietzsche's moral psychology in the Genealogy, his critique of morality, and his views on justice.

Ressentiment—the hateful desire for revenge—plays a pivotal role in Nietzsche’s On the Genealogy of Morals. Ressentiment explains the formation of bad conscience, guilt, asceticism, and, most importantly, it motivates the "slave revolt" that gives rise to Western morality’s values. Ressentiment, however, has not enjoyed a thorough treatment in the secondary literature. This book brings it sharply into focus and provides the first detailed examination of Nietzsche’s psychology of ressentiment. Unlike other books on the Genealogy, it uses ressentiment as a key to the Genealogy and focuses on the intriguing relationship between ressentiment and justice. It shows how ressentiment, despite its blindness to justice, gives rise to moral justice—the central target of Nietzsche’s critique. This critique notwithstanding, the Genealogy shows Nietzsche’s enduring commitment to the virtue of non-moral justice: a commitment that grounds his provocative view that moral justice spells the ‘end of justice’. The result provides a novel view of Nietzsche's moral psychology in the Genealogy, his critique of morality, and his views on justice.

A Marriage Made in Hell Where did they come from, these furiously self-righteous “social justice warriors”? The growing radicalism and intolerance on the American left is the result of the strange union of Nietzsche’s “will to power” and a secularized Puritan moralism. In this penetrating study, Mark T. Mitchell explains how this marriage made in hell gave birth to a powerful and destructive political and social movement. Having declared that “God is dead,” Friedrich Nietzsche identified the “will to power” as the fundamental force of human life. There is no good or evil in a Nietzschean world—only the interests of the strong. Reason and the common good have no place there. The Puritan, by contrast, is morally rigorous, zealous to promote virtue and punish vice. America’s Puritan tradition, now thoroughly de-Christianized, has been reduced to a self-righteous moral absolutism that focuses on the faults of others, intent on avenging the sins of society, institutions, and the past in pursuit of the secularized ideals of equality, diversity, and social justice. As Nietzsche’s ideas have permeated our culture, a new generation of radicals has embraced the rhetoric and tactics of the will to power. But the strength of America’s residual Puritanism keeps them only half-baked Nietzscheans. More Christian than they care to admit, they cling to a moralism that Nietzsche would despise. The incoherence of their mixed creed dooms social justice warriors to perpetual frustration. Their identity politics generates ever more radical demands that can never be satisfied, further fracturing a society in desperate need of a unifying myth. We seem to be left with only two options, Mitchell concludes—Nietzsche or Christ, the will to power or the will to truth. The choice is bracingly simple.

Thesis (M.A.) from the year 2011 in the subject Philosophy - Philosophy of the 19th Century, grade: 1st Class (80%), Durham University, course: Philosophy and Psychology, language: English, abstract: Nietzsche, considerably more than most other philosophers, has permeated Western popular culture to the extent that most people will have heard his name and even harbour certain connotations with it. Given the manner in which Nietzsche is most often portrayed in popular culture, it is unsurprising that these connotations are predominantly negative. “Conan the Barbarian”, for example, opens with Nietzsche’s line, “What does not kill us, makes us stronger,” indicating a certain encouragement of brutish barbarianism. Moreover however, Nietzsche’s philosophy is associated with cruelty in Polanski’s “Death and the Maiden”, in which Dr.Miranda, who tortured and raped political prisoners, is recognised for his tendency to quote Nietzsche. Perhaps Nietzsche’s most widespread association, is however with Hitler. I argue that these negative associations are not only inaccurate, but in fact quite ironically opposite to the philosophy that Nietzsche actually promoted. While accusations related to Nazism can relatively easily be refuted, accusations of brutishness, elitism and immorality are not entirely unfounded: Nietzsche encouraged strength and power; called himself an “immoralist”; rejected democracy and human equality, and promoted the notion of an “Übermensch”. At first glance, Nietzsche’s philosophy thus appears to support the aforementioned, negative conclusions. It is for this reason precisely that short quotes by Nietzsche rarely do his entire philosophy justice. As will be seen presently, it is vital that Nietzsche’s philosophy be understood in its entirety if we are to realise its true, severely positivist nature. Such a reading will however not suffice to reveal Nietzsche positivism; judgements of Nietzsche promoting an inherently negative philosophy are present even in academic treatments of him, by authors who have, presumably, considered Nietzsche’s philosophy with some deliberation. It is among such academics that the most serious accusation against Nietzsche arises; that of Nietzsche being a nihilist.3 As with the other accusations, Nietzsche being labelled a nihilist is not unfounded; Nietzsche did promote nihilism. Similar to those other accusations however, it is of vital importance to understand Nietzsche’s promotion of nihilism in the context of his philosophy as a whole. By doing so, it becomes clear that Nietzsche (somewhat ironically) treats nihilism as a means an end, to present an inherently positive and life-affirming philosophy.

"A bracing, rollicking read about the spark that ignites when people start asking meaningful questions." —O Magazine Christopher Phillips is a man on a mission: to revive the love of questions that Socrates inspired long ago in ancient Athens. "Like a Johnny Appleseed with a master's degree, Phillips has gallivanted back and forth across America, to cafés and coffee shops, senior centers, assisted-living complexes, prisons, libraries, day-care centers, elementary and high schools, and churches, forming lasting communities of inquiry" (Utne Reader). Phillips not only presents the fundamentals of philosophical thought in this "charming, Philosophy for Dummies-type guide" (USA Today); he also recalls what led him to start his itinerant program and re-creates some of the most invigorating sessions, which come to reveal sometimes surprising, often profound reflections on the meaning of love, friendship, work, growing old, and others among Life's Big Questions. "How to Start Your Own Socrates Café" guide included.

Friedrich Nietzsche is one of the most influential thinkers of the past hundred and fifty years and On the Genealogy of Morality (1887) is his most important work on morality. A polemical contribution to moral and political theory, it offers a critique of moral values and traces the historical evolution of concepts such as guilt, conscience, responsibility, law, and justice. It is a text affording valuable insight into Nietzsche's assessment of modern times and how he envisaged a possible overcoming of the epoch of nihilism. Nietzsche himself emphasised the cumulative nature of his work and the necessity for correct understanding of the later as a development of the earlier. This volume contains new translations of the Genealogy and of The Greek State and sections from other of Nietzsche's work to which he refers within it (Human All Too Human, Daybreak, The Joyful Science, and Beyond Good and Evil).

Friedrich Nietzsche is one of the most influential thinkers of the past 150 years and On the Genealogy of Morality (1887) is his most important work on ethics and politics. A polemical contribution to moral and political theory, it offers a critique of moral values and traces the historical evolution of concepts such as guilt, conscience, responsibility, law and justice. This is a revised and updated 2006 edition of one of the most successful volumes to appear in Cambridge Texts in the History of Political Thought. Keith Ansell-Pearson modified his introduction to Nietzsche's classic text, and Carol Diethe incorporated a number of changes to the translation itself, reflecting the considerable advances in our understanding of Nietzsche. In this guise the Cambridge Texts edition of Nietzsche's Genealogy should continue to enjoy widespread adoption, at both undergraduate and graduate level.