Genealogy of Molarity Nietzsche

Nietzsche: Genealogy of Molarity

Nietzsche’s statement that man has killed God and does not know he is dead suggests that man is unconscious of the repercussions of their actions. When writing The Gay Science, Nietzsche observed that the ruling class acted out of adoration and ego, corrupting the moral fabric upon which society was constructed (Geuss & Skinner, 2006). Notably, religion was synonymous with political governance since the religious leaders also doubled in the governance of the state. He observed the deformation of humans as subjects of Christian moralization and civilization and the emergence of humanity with the erosion of the Christian moral culture.

He cautions against the assumption of absolute confidence in what we might think we know since how we understand might not be what historically meant. He sees human forgetfulness as a great undoing of civilization and the erosion of Christian morals as the death of God (Geuss & Skinner, 2006). The emergence of Christianity resulted from cruelty towards other humans by the ruling class and the forgetfulness of man-made them oblivious to the suffering endured towards the realization of order in society, thus, arguing that man had killed God and did not know he was dead.

The argues that our way of thinking is fundamentally flawed since we are inclined to adhere to contemporary morality and serve our ends. Consequently, man lives at the expense of the future (Nietzsche, 1882). Nietzsche argues that man perceives a false rank in the world concerning nature and animals by seeing himself as being superior. Further, man’s evaluation of the world is often limited to ‘good and evil’ and implores man to view the world beyond good and evil. Otherwise, man’s perception of morality is prejudicial by assuming knowledge of things they do not reflect in character.

According to Nietzsche, the human way of thinking is flawed in believing in the supreme value of communal moral compassion. In the contemporary perception of morality, the assumption that there is one understanding of morality that is possible and attainable, man limits himself to the norms of herd morality (White, 1994). Notably, a man now and then invents what is good and evil and accepts these conceptions as what is eternal and unconditional. He notes man constructs this phenomenon to endure their circumstances and create comfort as the foundation for hope for the future and redemption from the past transgressions.

Nietzsche’s notion of God is informed by the ideology that there is a metaphysical world contracted by man to escape the realities of the world. While he employs a critical tone, he acknowledges the utility of this utopia for people to endure their current suffering with the promise of a better future. The ascetic Ideal is determined by resentment that emerges from the unfulfilled instinct and ability to will that comes with power. He argues that man not only desires to concur with something in life but concur with life itself and its profound conditions. The states that the ascetic ideal is “humans prefer to will nothingness rather than not will” (Nietzsche, 1887; 65). However, man’s capacity to will is limited due to life’s profound conditions, and the ability to will is limited to the powerful in society. Consequently, those who cannot conjure feelings of contempt and resentment towards those who have the ability and do will.

In the ascetic ideal, there exist two types of individuals: higher humans and those who belong to the herd. The higher humans dedicate their lives to the mastery of a craft and dedicate their lives to the labor of creation. Conversely, humans who belong to herd morality are mediocre and are inclined to petty concerns in life. The individuals who belong to the herd are slaves to instinct by seeking comfort now at the expense of the future. Conversely, higher men are inclined to commit their lives to endeavors that they might not enjoy their fruits in their lifetime.

Commoners are devoid of any creative instinct and oblivious to values essential for creativity. As a result, the commoner suffers inevitability due to their lack of noble character. Due to contempt towards those with a noble character, the common man breeds resentment that results in the construction of herd morality that is oblivious to the natural values of life. The concept of good men signifies one ideal that supports all that is sick, failure, weak, and inevitable suffering. This ideal is fabricated since it is contrary to the natural values of life and deems the higher men’s suffering necessary to accomplish mastery. Commoners subscribe to heard morality as an escape from the realities of life and cast judgment on those who choose to seek greatness. If such judgment is successful, nihilism is likely to impede the ability of higher men to accomplish greatness.

Nietzsche argues that higher men should be aware that herd morality should be allowed to exist but within the confines of the herd. In the interest of creating room for the existence of higher men in the future, Nietzsche argues that society should be conscious of the dangers of herd morality guided by innocence and clamor for equality (Ranasinghe, 2020). He argues that herd morality frequently emerges since there existed unique herd morality in the past and will emerge in the future. He states, “all good things used to be bad things at one time; every original sin has turned into an original virtue” and “Each step on earth, even the smallest, was in the past a struggle that was won with spiritual and physical torment” (Nietzsche, 1887; 83). Herd morality negates the nature of life and the unique abilities of higher men to resolve the crisis using their creativity and revel in this power.

The Ascetic Ideal mirrors Nietzsche’s argument that man has killed God and does not know he is dead. He perceives God as man’s instinct and takes on the challenges of mastery towards greatness, such as isolation, to accomplish a greater good. The pervasive nature of herd morality is likely to subdue any higher men from pursuing a Nobel goal and acclimatizing to the norms of the herd. Conforming to the aesthetics of the mediocre mass is likely to purge society’s clamor for greatness and the need to pursue excellence. The act of killing God is associated attack on the higher men and overlooking the instincts and the sacrifice required to achieve noble goals (White, 1994). Therefore, the death of God is a metaphor for the negation of all that is noble and the path an individual has to take towards its realization. This gives rise to new morality across ages that the commoners subscribe to due to contempt for those who dedicate themselves to accomplishing noble goals.

In the second essay, ‘‘Guilt’, ‘bad conscience’ and related matters,’ Nietzsche argues that the formation of the modern social order resulted from gruesome cruelty. He argues that forgetfulness is the construct of man to forget their past transgressions and goals to persevere the current suffering symbolic of life. The uncertainty of life requires man to develop reliability, be regular, and be necessary for his self-image to guarantee a future. Notably, this presupposition implies that man has to commit their life to the mastery of a craft where this threshold for an individual to guarantee a future (Chamberlain, 2012). This requires an individual to assume responsibility that one can be held accountable for in an agreement. This requires one to go contrary to herd morality and pursue one’s creative endeavors within the circumstances of life.