Nietzsche – On the Genealogy of Morals – Essay 1

Chapter 1.

English psychologists are the only ones who’ve tried a history of morality. They all seek to review what is shameful in humanity’s past. Why do they do it? Malice? they say that they are called scientists. Nietzsche does not believe it is for science, but he Asks them to be brave and admit the ugly truth.

Chapter 2.

They fail because they are not historical. Instead, they presuppose the good and seek it. They say: and the herd we unconsciously valued egoistic behavior, but as we moved out of the herd we forgot why we valued egoistic behavior, and continued to call it good. This account presupposes the English values ‘utility, forgetting, habit, error.’ Nietzsche says they are wrong because they define good by those to whom goodness was shown (though this is not necessarily true). Nietzsche says good came from the good themselves. Powerful, the brave. The wealthy, the strong. They called themselves the good, as opposed to the low minded, common, plebeians. It was the values, not utility. This is the source of good and bad. The powerful created language As they saw the world. An egoistic values arrived only after aristocratic values decline.

Chapter 3.

And how does it make sense that the utility of unegoistic is forgotten? Since when has it lost its utility? This emphasizes Nietzsche’s belief that humans act from the will to power, not rational utility. But at least his position is psychologically tenable.

Chapter 4.

He found this through the etymology of the good. The good, noble, aristocratic soul. Democracy has prevented us from understanding sooner.

Chapter 5.

Most of the time it was their power, wealth, but also character traits the truthful (esthlos): One who is, possesses reality, his actual, is true. Versus the lying, man. The Latin word malice, which is bad, which is very close to the Latin word Milos, which is black and dark, comes from the dark skinned, dark-haired man (Pre-Aryan ) occupant of Italy. Does this mean Romans were Aryan? The Gaelic Celts were also blonde and powerful races that used the word black to mean bad. All the Europeans experienced this. Nietzsche asks if democracy, anarchism, and communism, signify the “counter attack “of the dark races, and that they are taking down the Aryans, The master race, physiologically. Nietzsche also speculates that “bonus “,which means good, is Warrior, if it is true that it comes from duonus, which means war. Kaufmans footnote confirms. Even in german “gut” implies Gott. Wasn’t that the name of the Goths?

Chapter 6.

We begin to see a conflict of good and bad in relation to station and caste when there’s a priestly cast as the highest caste. “Pure” becomes “good. “Nietzsche emphasizes that “pure” should be taken physically, not symbolically. Nietzsche warns that there is something dangerous in this inversion of values. It is psychologically unhealthy, causing us to hold in emotions, and then explode without warning. It is a hundred times more dangerous than the sickness it was meant to cure. And yet must admit that “evil” made us interesting, and greater than the animals.

Chapter 7.

The priestly values branch off of the aristocratic, and become the opposite. The warrior class values “a powerful physicality, a flourishing, abundant, even overflowing health, with what preserves it: water, adventure, hunting, dancing, wargames, and in general All that involves vigorous, free, joyful activity. “Priestly are the most evil because they are the most physically impotent, which leads them to hatred. For example: the Jews have fought their revolution untill they pushed their values on their oppressors, the powerful and wealthy. The wretched alone are good. The powerful are evil. We no longer see this battle because it is over. They have been victorious.

Chapter 8.

All protracted things are hard to see. Nietzsche appreciate the irony of a Jewish Jesus being more Jewish than the Jewish people, and overthrowing them by God himself humbling himself, to become poor, and self-sacrificing. The shame of it is that Jesus creation of new values ( and the Jews ) Overthrew more noble values.

Chapter 9.

Many celebrate the victory of the common persons’ morality. Nietzsche mourns the fact that it feels inevitable. He recognizes that the pace may slow down, but it will continue into everything. Judaism And Christianity and no longer needed for this. In Fact, it hinders this Egalitarian. But at least the existence of the church causes some of us to reject mob morality. Without it The free spirit would be a socialist.

Chapter 10.

Slave morality begins with resentment. Noble morality comes from a “triumphant affirmation of itself. “Slave morality Is the creation of values. And saying no to others. Focus on “other” rather than oneself is the source of resentment, which is to say, in order to exist slave morality requires a hostile environment. Resentment is a reaction, while the noble morality is spontaneous and grateful. The noble do misunderstand slaves, but the misunderstanding is nothing compared to the caricature made by the slave. In fact, the words the wealthy have for the lower classes all expressed pity, not hatred. The noble are happy in and of themselves, are simple and healthy for this reason, while slaves deceive themselves about their motives, disguising cleverness. The noble can be clever as a luxury, but the slave must be clever in order to gain power over the powerful, noble. This is the poison. And the noble they act impetuously, while slaves wait and use control and deception. The one who forgets his enemies, and doesn’t take them seriously is the one who has excess of strength. He has reverence for his enemy. This is when A love of your enemy is possible.

Chapter 11.

The Noble treat each other with self-control, loyalty, pride, friendship, but when they come across the stranger, the other, they’re like an uncaged beast of prey. They murder, arson, rape, torture, exhilarated and undisturbed of soul, as if it were no more than a student prank. It is the splendid blond beast. The hidden core needs to erupt from time to time. Romans, Arabian, Germanic, Japanese nobility, Homeric, Scandinavian, Vikings, they all shared this need. This boldness of noble races, mad, absurd, and sudden in its expression. Their indifference to and contempt for security, body, life, comfort, hair-raising cheerfulness, profound joy in all destruction. The Germans are still afraid after the havoc That has been raise on them By the blond beast. Nietzsche says between the ancient Germans and the modern there is hardly a consensual relationship. Let alone one of blood. It just says it is better for the slaves to fear the blond beast than to have nothing to fear and nothing to admire.

Chapter 12.

The greatest danger is becoming week, by equality, By losing our respect for the greatness of humanity. This is me Nihilism.

Chapter 13.

The lambs versus the birds of prey. The birds do not dislike the lambs, in fact, They love the lambs (as food).  To ask strength to refrain from expressing itself is as absurd for asking weakness to express itself as strength. Popular morality separate strength and the expression of strength as if the strength is neutral. The self, the Doer is a fiction. The deed is everything. Popular morality hold that the bird can be a lamb in order to hold it accountable. Slave morality resigns itself to weakness, and is afraid of life. This person must believe in the soul in order to believe that he or she is free to choose what is excepted out of weakness.

Chapter 14.

Ideals come from the lies we tell ourselves in order to accept our suffering. But what they called justice in actuality is retaliation! They tell themselves that is in justice they hate, not their enemy.

Chapter 15.

Eventually the slaves plan on their own rebellion. Look they already have a name for it. It is the kingdom of God. Dantes’ has hell exists out of God’s love. Aquinas says the blessed Are shown the people burning in hell in order to appreciate their blessedness that much more. Tertullian anticipates when the whole world over will burn, particularly the enemies of God.

Chapter 16.

This is the historic Battle of Brown versus the Jews. The Romans view Jews as anti-nature. But the Jews have won. The Renaissance was an awakening Of Rome, but Judea won again with the Reformation, and then the French Revolution. Napoleon appears to be the combination of inhuman and superhuman, the last signposts of the other path.

Chapter 17. Is the French revolution really the end? Should we expect it to return eventually? In fact shouldn’t we eagerly anticipate it? Fight for it?

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