The Meaning Of Genealogy Of Morality According To Nietzsche

n this respect, according to Nietzsche the value of a certain morality is to be determined in the light of the question “does it further life or does it stultify life?” . Accordingly, we find in The Genealogy of Morals that ‘[…] all events in the organic world are a subduing, a becoming master, and all subduing and becoming master involves a fresh interpretation, an adaptation through which any previous “meaning” and “purpose” are necessarily obscured or even obliterated’ (GM 12). Insofar as our values are an expression of the Will to Power – that is, a will to self-overcoming - then our values are involved with a will to become master of ourselves. Subsequently, it follows that one set of values is the more perfect the more empowers our capacity
This necessity of always reiterating genealogy has to do with the nature of the will to power itself. As Klossowsky notices about Nietzsche’s understanding of power, this '[…] resists everything, except that it cannot resist itself. It must act [...] it must provoke in order not to be provoked. This is why there is 'will' to power: power wills itself as power, and cannot not will itself' . Hence, the will to power disrupts by its very nature any '[…] conservation of an attained level, since by necessity it will always exceed this level through its own increase […]' . The will to power necessarily overflows in ever new levels of self-affirmation, something that causes the necessity for a constant exploration of our morals insofar as they are expressions of the will to power itself. Accordingly, we can argue - as Lear does in the case of psychoanalysis as philosophy – that physiology as philosophy is born as a product of the will to power. Accordingly, as I argued that this condition extends to the tools of the psychoanalyst – among which Lear includes irony – so it does with those of the physician-philosopher, genealogy included. In this sense, the physician is the one who, through genealogy, acts as a