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This way, he can support, protect, compel, correct, and discipline them. He needs to defend his followers, his herd against healthy people and their envy. He must be the original and natural opponent and critic of all hard, violent and predatory element and forces. The ascetic priest is the more refined animal, who despises more capably as it hates. He isolates the image of the ascetic priest as one who brings or pretends to bring ointments and balm for the sick and suffering. But in so doing, he must first inflict wounds, then eases that wound while poisoning it. He knows well how to do it as the seasoned magician and animal trainer, in whose company everything sound and healthy necessarily becomes sick and foul. He even defends his sick herd in a strange way against wickedness, scheming and malicious among the herd itself. He fights shrewdly, hard and deceptively against anarchy and self-dissolution even within the herd. What he originates, he ignites. Soon, the whole herd blows up and...
While every suffering person instinctively look for the cause or agent of his suffering. The ascetic priest seeks living persons on whom he can unload his feelings in order to obtain relief from his mountains of resentment, revenge and similar torments. It his instinct to strike back as a merely reactive and protective measure or reflex.He needs them for emotional release and he must pretend utterly in order to produce it. He passes his guilt and vileness to others, assaults their past and present, look for what is dark and painful in these in indicating what needs to be healed. Finding cause, he blames it on others and thus keeps them forever bound to their guilt and to their need for his control (Nietzsche).
Bibliography
Nietzsche, Friedrich. Walter Kaufmann, editor. On the Genealogy of Morals (Vintage). Random House, Inc., 1967
Bibliography
Nietzsche, Friedrich. Walter Kaufmann, editor. On the Genealogy of Morals (Vintage). Random House, Inc., 1967
The death of God and value propositions thus sows the seeds of what will become, after the German philosopher's death, the beginnings of postmodernism's relativistic moral understanding of cultural life and existentialism's freedom of understanding the human condition after the horrors of World War II. Nietzsche may be seen as the first modern thinker, as he states that rather than seeking absolutes that cannot be defined outside of historical and
Sexuality can be discussed and analyzed through concepts made in other works of the author. These essays revolve around the idea of sexual perversions and why they develop in the first place. In the second essay, Freud talks about the various psychosocial stages of development. The third essay revolves around the genital stage and how a person is more included to sexuality when he or she begins puberty. Freud
Guilt and its limits as a positive force upon the human condition -- two texts grappling with this central issue, from Nietzsche the Genealogy of Morals and Ecce Homo and the Myth of Psychotherapy: Mental Healing As Religion, Rhetoric, and Repression by Thomas Szasz From the hectoring Jewish mother to the penitent pilgrim standing in the Christian confessional, to patient upon the psychiatrist's couch, guilt has proved to be a powerful
Morality Jean Jacques Rousseau wrote about the natural nobility and inherent goodness of the savage, whom he saw as the earliest human being who was differentiated from lower animals and already possessing free will and a basic sense of perfectibility (Wikipedia 2004). This primitive being already had and realized a basic drive to care for himself and others and felt as well as expressed compassion and pity in a natural way.
But the progress of philosophy in Nietzsche's modern age and the progress of science has actually denied the mystery of God and helped create an atheistic period. In such a period where the effort of philosophy is strongly empirical, the soul also has been sacrificed. But because it has been sacrificed, in a way the sacrifice renews religion. People sacrifice themselves to God. This can be seen in the
.. [they mean] absolutely nothing!...Or they means so many things, that they amount to nothing at all!" (Nietzsche, sec. 5). His major problem with the logic of the ascetic ideal seems to be that it rejects everything outside the body as unimportant, but then places a major emphasis on refraining from these unimportant things. Nietzsche sees ascetic ideals as a way for the power structure to continue to control people,