Nietzsche and the Origin of Virtue (Routledge Nietzsche by Lester H. Hunt

By Lester H. Hunt

In Nietzsche and the starting place of advantage, Lester Hunt methods Nietzsche now not simply to find what he stood for, yet to parent even if his rules are ones we must always settle for and use. Hunt examines the issues implicit in Nietzsche's personal place, and explores intimately parts akin to his perspectives on human rights, his ``anti-political'' stance, and his novel use of the belief of ``experimentation'' as a moral perfect. What emerges on the middle of Nietzsche's paintings is a strong and unique ``ethics of virtue'' dependent totally on his belief of excellent personality.

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Extra resources for Nietzsche and the Origin of Virtue (Routledge Nietzsche Studies)

Example text

The reason I have in mind is hinted at in The Gay Science when he declares that “sitting in moral judgment should offend our taste” and contrasts “moral judgement” with a different way of conceiving of the ideal: “We, however, want to become those we are” (FW 335). ” Here he is speaking of becoming what one is, not as an ideal, but as an ineluctable fact. Among the several questions that suggest themselves here is: How does the idea that one becomes what one is stand in the way of judging people by means of moral “oughts”?

Before moving on to a different subject, I should probably acknowledge that I have omitted, for the time being, any discussion of the most familiar—or notorious—aspect of Nietzsche’s immoralism. So far, I have only treated his remarks on what might loosely be called the “formal” aspects of Morality as such. He saves his most passionate criticisms for the content of certain Moral judgements. ” His favorite example of this target of his invective is, of course, Christianity. This more substantive side of Nietzsche’s immoralism is another subject which I will have to delay discussing until I have had a chance to examine the positive side of his ethical theory.

Unegoistic behavior would be that which does not do this. )” (WM 372). In this sense, disinterested behavior is a familiar fact—too familiar to qualify as part of the ideal. Unegoistic behavior is simply that which comes naturally to us, and consequently egoistic behavior represents a genuine achievement (though Nietzsche would not consider it a very lofty one). On the other hand, disinterestedness might refer to action in which one does not respond to the promptings of any of these drives, in which one is not lured or repelled by the emotional charges with which they invest their various objects: one is moved simply by one’s understanding of the rightness—perhaps the universal validity—of what one is doing.

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