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If you’ve been wondering how the blond beasts, acting only on brute instincts, can be the fount of creativity and culture (an honor I would hardly expect him to confer upon the herd), the answer is that creativity is merely a matter of the reorganization, the imposition of a new form, upon whatever is to hand.So long as any “reorganization” counts as creation (as a building may be “reorganized” into a pile of rubble, for example), intellect is unnecessary.
Finally, at iii.23-25 Nietzsche attacks science as unidealistic.
(He also attacks it as grounded ultimately on faith, but that is less interesting to me.) This raises a very interesting question for Objectivists: exactly what is the nature of “objective ideals”?
In this same passage, reorganization is often referred to as reinterpretation.
That is, one important way in which social institutions are reshaped to new functions involves reinterpreting their meaning in society, reconceptualizing them as it were.
And even if he is correct, is there room to agree with him about this and yet disagree with the moral implications which Nietzsche himself draws from this claim?
On The Genealogy of Morals is made up of three essays, all of which question and critique the value of our moral judgments based on a genealogical method whereby Nietzsche examines the origins and meanings of our different moral concepts.
Later, he asserts clearly, however, that bad conscience is not something suffered by the blond beasts of prey but rather something which they force others to suffer.
That further seems to imply that the blond beasts are not fit for society (society being a thing Nietzsche regards as good), whereas the herd are not good at being human.
Man’s development of “bad conscience” is a complicated process that sees its beginnings in slave morality’s doubling of the doer and the deed.
According to Nietzsche, the slave (the weaker man) had developed ressentiment towards the noble (the stronger man), labeling the noble as evil and blaming him for slave’s suffering (20-22).