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Nietzsche and Sartre.


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Nietzsche and Sartre Nietzsche on Teleology Nietzsche’s Critique of Christianity Sartre on Human Nature Thick vs. Thin Conceptions of Nature Nietzsche Nietzshe, Plato and Aristotle Natural vs. Supernatural Values Nietzsche’s Critique of Faith, Hope & Love
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Slide 1

Nietzsche and Sartre Nietzsche on Teleology Nietzsche’s Critique of Christianity Sartre on Human Nature Thick versus Dainty Conceptions of Nature

Slide 2

Nietzsche Nietzshe, Plato and Aristotle Natural versus Extraordinary Values Nietzsche’s Critique of Faith, Hope & Love An Evaluation of Nietzsche’s Critique

Slide 3

Nietzsche, Plato and Aristotle Teleology in Nietzsche, as Plato and Aristotle, has a teleological origination of human instinct. The last cause, common end = a complete life, lived by & regular insight

Slide 4

Evidences of teleology 1. Complexity in the middle of wellbeing and infection, propelling life and wantonness. Connected to our mental, profound life, and in addition to standard physiology. Look at Plato's utilization of the same allegory in the Gorgias . 2. Human life is guided by senses, drives, whose design is to move us toward a complete, completely human presence.

Slide 5

Nietzsche on the Classical Virtues The word excellence in Greek (arete) and Latin has an implying that isn't restricted to profound quality. Any sort of quality or competency (like knowledge, mind, quality, perseverance) would consider a "virtue". Moral temperances are those ideals that worry one's character, one's ability for normal decision and activity.

Slide 6

Seven "cardinal virtues" Natural: Courage Temperance (restraint, control) Practical astuteness (reasonability) Justice Supernatural: Faith Hope Love (philanthropy)

Slide 7

Nietzsche’s Attitude Nietzsche says nothing against the characteristic ideals. Indeed, he more than once certifies them. Sample: N's. state of mind toward marriage (p. 104). The substance of marriage is the insoluble bond between man & lady. His assault is limited to the heavenly (Christian) ethics.

Slide 8

Faith, Hope & Charity Faith = delirium, obstinacy Hope = other-worldiness, refusal of faculties, body Love = correspondence, pity, dismissal of refinement, chain of importance & power

Slide 9

Faith N. sees the control of confidence as being damaging of reason & science. Trains us to trust things we can't confirm or get it. The investigative personality is situated in uncertainty, in freedom from custom and power.

Slide 10

Hope The expectation for interminable life causes a cheapening of this life. Essentially brings about threatening vibe to joy, particularly sexual delight. The fiction of interminable life is established in a disdain of the real world.

Slide 11

Consequences of Otherworldiness Health and natural life are denied, stigmatized: Deny yourself Take up your cross Crucify the fragile living creature and its goals If your eye affronts you, cull it out

Slide 12

Love Unconditional, all inclusive adoration destroys all refinements. Invalidates all standards of selectivity: "integrity, insight, masculinity, pride, magnificence and benevolence of heart" This prompts the political goals of vote based system and balance, by which the solid are tottered by the masses.

Slide 13

Pity empowers the feeble and wiped out to survive, and makes their shortcoming infectious.

Slide 14

The idea of "power" in Nietzsche Not just indistinguishable to political force, or the control of others Compare the treatment of "true power" in Plato's Gorgias and in Boethius. Power = the ability to live well.

Slide 15

Power versus Political Power Political force is neither fundamental nor adequate for "power": a bit much: an inventive maverick can be capable, despite the fact that legislative issues, social life are maintained a strategic distance from. Not adequate: a government official who rules by being tame, amiable, demogoguic can be inadequate in genuine force.

Slide 16

Power in Politics However, power can be practiced in the political circle. When it is, the intense human will be practical, clever, mind blowing, legitimate. Like Machiavelli's optimal sovereign.

Slide 17

Evaluation of Nietzsche's Critique G. K. Chesterton: Christian qualities are assaulted for inverse reasons. E.g., Nietzsche versus post-current multiculturalist.

Slide 18

Contrasting Critiques

Slide 19

Faith Christians have been great realists, compelling irrationalists, and everything in the middle. Realism: Aquinas, Leibniz Those who accentuate the pressures in the middle of confidence and reason: Tertullian, Luther, Kierkegaard.

Slide 20

Faith versus Reason Even in Tertullian & Luther, reason is supported as great in itself, terrible just when in struggle with confidence. Kierkegaard: confidence presupposes an incredible, dynamic reason, and does not harm it.

Slide 21

Hope & This World Again, we locate a wide range. Some amazing monkish life: desert fathers in Egypt. Generally: control. Illustration: the Song of Songs , a wonderful festival of physical adoration in Bible.

Slide 22

Does trust in time everlasting essentially debase this life? Kierkegaard contended that the inverse is valid. The twofold development of confidence: first far from this world, and after that back to it. All that we do tackles endless importance in light of the fact that done coram Dei (in the vicinity of, and for the magnificence of, God).

Slide 23

Eternity versus Endless Recurrence Without trust in time everlasting, this world gets to be futile, unimportant. Nietzsche perceived this issue, and attempted to adapt to it through his myth of everlasting repeat. Everything that happens will happen again and again limitlessly frequently. In this way, your moves make on unending essentialness.

Slide 24

Problem for Eternal Recurrence But - the way not taken now will probably be taken limitlessly regularly likewise - so everything is leveled out. It doesn’t matter which way I pick this time - they will all be picked endlessly frequently.

Slide 25

Love & Inequality Mainstream Christian philosophy tries to keep up both an extreme balance and a temporary, this-common imbalance. All people are of equivalent (vast) esteem, yet we have unequal capacities and status in this world.

Slide 26

Slavery & Christianity This is the reason bondage was a troublesome and debated inquiry. Had it been promptly advocated and acknowledged, the post-innovators would have been correct. Had it been generally and instantly canceled, Nietzsche would have been correct.

Slide 27

Is empathy for the powerless (compassion) essentially damaging of wellbeing and quality? Assume empathy is joined with an interest for obligation and self-improvement? Consider the possibility that an obligation of appreciation and correspondence is perceived. “Love your enemies,” yet “Don’t toss your pearls before swine”

Slide 28

Sartre on Human Nature There is an evident irregularity in Sartre. On one hand, he says that there is no such thing as human instinct or a human embodiment, and thusly there are no "a priori" values. That is, there exist no qualities preceding our decision of a "configuration" for our life.

Slide 29

Universal quality? Then again, Sartre avows the presence of a widespread human condition, and he gets from this condition various all inclusive, from the earlier values: 1. Truth/soundness/genuineness. (p. 44) These are not "moral" values, but rather they unmistakably include a quality judgment.

Slide 30

Universal qualities, cont. 2. Obligation/moral consistency. The Golden Rule If we claim rights for ourselves that we don't recognize for others, we endure a "uneasy conscience".

Slide 31

More widespread qualities 3. Flexibility. (p. 46) "...he can no more need however one thing, and that is opportunity, as the premise of all values." "I am obliged to need others to have flexibility in the meantime I need my own freedom." Freedom assumes the part for Sartre that eudaemonia plays for Aristotle, or the Tao for Lewis.

Slide 32

Universal qualities 4. Solidarity, amicability, correspondence to reality. (pp. 42-43; the similarity to workmanship)

Slide 33

Absurdity of Self-Creation also, the radical invalidation of human instinct is silly: Nothing can make itself from nothingness: to make anything, the self must as of now exist. Subsequently, the self can't make itself.

Slide 34

How to Interpret Sartre? Most altruistic understanding is to take the prior, negative proclamations as metaphor (deliberate embellishment for impact). We have a human instinct, and that human instinct is the premise for quality. What, then, is Sartre dismissing ?

Slide 35

Thick versus Slim Conceptions of Human Nature Key: story of the young fellow and the Resistance Thick origination of human instinct (Aristotle): we can locate a clear reply, by counseling human instinct and the young fellow's solid circumstance. Which activity will truth be told most completely understand that nature?

Slide 36

A Straw Man? Straw man rendition of this perspective: we can locate a mechanical formula for doing this. Some eudaemonistic computing gadget. This is obviously not Aristotle's position: perceiving what to do requires the goodness of reasonability or viable knowledge. Handy insight can't be diminished to an arrangement of guidelines. It obliges the practicing of sound judgment.

Slide 37

Sartre’s Thin Conception What Sartre is obviously dismissing is this thick origination of human instinct. Slim origination of human instinct: we have a human instinct, and it does give a premise to esteem, however it likewise experiences extensive indeterminacy.

Slide 38

Implications of the Thin Conception There are numerous inquiries of worth and of choice for which human instinct gives no answer. We can in part characterize ourselves: fill in the clear openings in our inclination through our own particular choices. Human instinct itself gives us the limit and the obligation of doing as such.

Slide 39

The Young Man and the Resistance Sartre is guaranteeing that all the moral knowledge and handy intelligence on the planet does not suffice to legitimize an one of a kind answer for the young fellow's quandary.

Slide 40

Sartre versus Kierkegaard expected this issue, and Sartre's answer, in The Sickness U