Nietzsche Research Paper

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Ashar Hussain
Friedrich Nietzsche Was One Trill Dude
There are, perhaps, no religious criticisms more vitriolic than Friedrich Nietzsche’s. The world has yet to see a philosopher more staunchly opposed to traditional morality or contemporary society. It is peculiar that the son of a minister, born in a rural village southwest of Leipzig, would develop into one of the most creative, agile minds in the history of philosophy. Indeed, the realm of Nietzsche’s reasoning was as expansive as any before him. That is, the context in which he viewed reality had a dual nature: he only concerned himself with the realities of the world we live in (as opposed to those situated beyond veritable existence), yet he believed that true understanding of the human condition was more contingent upon an intuitive mind than science and reason alone, which was in accordance with the views held by many Romantic philosophers of the time, particularly Arthur Schopenhauer, who preceded him. In effect, Nietzsche became a pioneer for existential philosophy. Friedrich Nietzsche created a fascinating philosophy on morality and culture, full of new ideas and a revolutionary view on the bio psychosocial nature of mankind. Such a synthesis of philosophical questioning, scientific reasoning, and social criticism was the product of Arthur Schopenhauer’s romanticism, Charles Darwin’s evolutionary theory, and Immanuel Kant’s empiricism. It was the plasticity of Nietzsche’s opinions that enabled him to amalgamate the three men’s works into one philosophy, and the rigidity of his beliefs that drove him to seek answers in the very specific context of reality, and indeed, create some context himself.

Atheism existed long before Nietzsche, this much is known. However, it was not a widely accepted belief-system. Not only did Friedrich Nietzsche discount the existence of a god, he spent no time arguing his point. The concept of a god was laughable to Nietzsche, to say the least. He preferred to analyze the philosophical and psychological foundations of religion rather than engage in a rhetorical spree of anecdotal evidence and debate. In Daybreak Nietzsche pens “In former times, one sought to prove that there is no God – today one indicates how the belief that there is a god arose and how this belief acquired its weight and importance: a counter-proof that there is no God thereby becomes superfluous.- When in the former times one had refuted the ‘proofs of the existence of God’ put forward, there always remained the doubt whether better proofs might not be adduced than those just refuted: in those days atheists did not know how to make a clean sweep.” To Nietzsche, it was only a matter of time until Christianity was an obsolete religion. His beliefs were radical even for an atheist. Never had Schopenhauer or Kant predicted that God would be completely eradicated from human culture, nor did they think such an occurrence was necessary. Champion of the Atheists that he was, how is it that Nietzsche could boldly proclaim “God is dead” while refusing to believe that a deity existed in the first place? To be fair, Nietzsche himself did not make the statement, he included it within a dialogue. That being said, he may have been better served asserting that “God is not alive.” Death implies birth, and Nietzsche did not subscribe to either of the occurrences. The statement was meant to imply that any transient, loosely-founded encounters one could have with god where naught but shadows on the wall. He used Plato’s Cave as an analogy to compare those who accepted meaningless shadows and puppetry as evidence for religion to fettered prisoners (who were unaware of their bondage). Simply put, Nietzsche believed that an emergence of inherent free-will was in order. The escapist nature of a heavenly afterlife disheartened Nietzsche. He truly believed that mankind could and would be happier with a more real sense of purpose, rather than a celestial, detached goal of eternal...
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