Talk:On the Genealogy of Morality

message: This is drafty stuff waiting to go into the Essay Three section.
What is ascetic - sec 8 "the three splendid slogans of the ascetic ideal are well known: poverty, humility, chastity."
not as as if they were virtues - the most natural conditions of their (the philosopher's- the noble cf. Beyond Good & Evil? -the inventive-) optimum experience. preconditions of their fruitfulness.
"stuggled to maintain the will against a ... profligate generosity of hand (LOL) and heart".
No question of chastity resulting from hatred of the senses (cf. N critique of christianity - if thine eye offend thee- pluck it out), but as a result of spirituality as domineering instict- overcomes temptations.
"every artist knows how harmful the effects of sexual intercourse are when in the condition of great spiritual tension and preparation.
Schopenhauer - the sight of the beautiful fuelled his principal strength - shrewdness, perspicatity, contemplation.
Thus the aesthetic sublimates the sexual instict into a stimulus of the creative faculty- into a tool of the individual's will - into a tool of the Will to Power.
rather than a will to power over a single isolated part of life (the carpenter, the sailor, the politician, the fiction author, the teacher) the valuation of the ascetic seeks power over all life. 
thus "come as no surprise that philosophers have always been favourably biased in thier treatment of the ascetic ideal."
one step further - the philosopher as an outcome of the ascetic ideal - as an upshot of ascetic values (adopting the genealogical method -tracing origins-).
the valuation of the ascetic as preceding the philosopher. the philosopher as a consequence.
inactive, brooding, unwarlike character of contemplative personality aroused deep mistrust. - the priest, the prophet - the religious man (valuing ascetiscism and the dominance of spirituality over sexuality).
the ascetic ideal is derived from the protective and healing instincts of the degenerating life. the ascetic ideal is a means of struggle against death (nihlism).
desire to overcome sickliness - this desire as otherworldly - however, this desire for otherworlds binding the ascetic preist more closely to life - he becomes a shepherd, leading the suffering, as an instruement of his otherworldly vision.
Influence
Is it possible that Nietzsche partly influenced Nozick's philosophical work 'Invariances' in the last section title The Genealogy of Ethics?  —Preceding unsigned comment added by 174.119.233.105 (talk) 18:39, 7 November 2010 (UTC)
thread_title:  Essay Three 

message: The page says that there is a translation for free somewhere:
The Birth of Tragedy and The Genealogy of Morals, translated by Francis Golffling, Garden City NY: Doubleday Anchor Books, 1956 (very free translation, superseded by later versions) 
But I can not find it at all. Why is this not on Gutenberg? —The preceding unsigned comment was added by 201.17.68.124 (talk) 15:02, 4 January 2007 (UTC)
replies: text:  in this context, "free" might have been intended to mean "careless" or "inventive". 128.189.254.55 23:11, 5 September 2007 (UTC)
thread_title:  Golffling Translation 

message: On the Genealogy of Morals. Trans. Douglas Smith. Oxford University Press, 1998. , p. 49:
"By way of consolation to the more delicate, perhaps in those does pain did not hurt as much as it does today. At least, that might be the conclusion of a physician who has treated Negroes* (these taken as representatives of prehistoric man--) for serious cases of internal inflammation; such inflammation would bring even the best-organized European to the brink of despair--but this is not the case with Negroes. (The curve of human capacity for pain seems in fact to fall off extraordinarily abruptly, once past the upper ten thousand or ten million of the higher culture; and I personally have no doubt that in comparison with a single painful night undergone by one hysterical little bluestocking, the total suffering of all the animals put to the knife in the interests of scientific research simply does not enter into consideration.)"
Note 49 by Douglas Smith, p. 147: "Nietzsche's terminology and views here are clearly racist, assuming an evolutionary difference between white European and black African."
James Winchester, "Nietzsche's Racial Profiling" in Race and Racism in Modern Philosophy. Ed. Walls, Andrew. Cornell University Press, 2005. 255:
"At one point Nietzsche suggests that black skin may be a sign of lesser intelligence as well as a sign that one is closer to the apes (Dawn/Daybreak 241). Nietzsche clearly shares some of the basic tenets of nineteenth-century race theory ... In On the Genealogy of Morals, Nietzsche writes that Negroes are representatives of prehistoric men (vorgeschlictlichen Menschen) who are capable of enduring pain that would drive the best-organized European to despair (Genealogy 2.7). Today most would see this claim about Africans as a prejudice. Who today would defend the claim that blacks feel pain less acutely than whites, particularly given that such a characterization could be used to justify the enslavement and maltreatment of blacks? ... William Preston uses this passage to make the claim that Nietzsche is a cruel racist, and there are in fact many places that support this claim (William A. Preston, "Nietzsche on Blacks" in Existence in Black: An Anthology of Black Existential Philosophy. Gordon, Lewis. Routledge, 1997, 169). Preston also argues that Nietzsche is equating Negroes to lab animals and that Nietzsche feels that blacks are worth so little that men of distinction will not derive much pleasure in oppressing them. As we have already seen, Nietzsche states unambiguously that cruelty is essential to every 'higher' culture..."
"In On the Genealogy of Morals, we find a discussion of the Aryan race, which is, Nietzsche proclaims, white. Against Rudolf Virchow, whom Nietzsche credits with having created a careful ethnographic map of Germany, Nietzsche argues that dark-haired peoples of Germany cannot be Celtic. Germany's dark-haired people are essentially pre-Aryan. Nietzsche further argues that suppressed races are coming to the fore again in Europe, and one can see this on the basis of the emergence of darker coloring and shorter skulls. He says it is even possible that modern democracy, or even more likely modern anarchism and the inclination for the commune, 'the most primitive form of society which is now shared by all socialists in Europe', is a sign of the counter-attack of the pre-Aryan races. The Aryan race may very well be in a state of physiological decline..."
Gooding-Williams, Robert, "SUPPOSING NIETZSCHE TO BE BLACK--WHAT THEN?" in (same author) Look, a Negro!: Philosophical Essays on Race, Culture and Politics. Routledge, 2005.
"While new and still newer Nietzsches continue to thrive...older Nietzsches remain-one of which is Nietzsche, the philosopher of aristocratic radicalism, but likewise the brutally scathing critic of socialism, feminism, and liberalism-indeed, of all forms of modern egalitarianism. This, for example, is the figure Georg Lukacs describes in writing that Nietzsche's 'whole life's work was a continuous polemic against Marxism and socialism' (The Destruction of Reason). Similarly, it is the figure William Preston evokes when...he insists that 'Nietzsche's whole philosophy-and not just his view of blacks-is racist.' In an essay meant for an anthology devoted to black existentialism ('Nietzsche on Blacks' in Existence in Black: An Anthology of Black Existential Philosophy. Gordon, Lewis. Routledge, 1997, 169), Preston asks, 'Can Nietzsche help black existentialists find answers to their own questions?' 'No' is Preston's clear response to this question, but a careful reading of his argument urges a still stronger conclusion-namely, that progressive philosophers given to a serious engagement with issues like white supremacy, colonialism, black politics, and black identity-whether or not they are existentialists, and whether or not they are black-have no use for Nietzsche. Preston tends toward this conclusion when he claims that Nietzsche saw suffering black people as laboratory animals that he wanted 'to make ... suffer more.' In effect, Preston argues that black and other progressives have no use for Nietzsche, because Nietzsche was a 'cruel racist' and a forwardlooking, trans-European 'man of the Right.'
...In his excellent essay on Nietzsche and colonialism, Robert Holub remarks that events heralding Germany's emergence as a colonial power (Germany began to acquire colonies in Africa and the Pacific in 1884) 'reached their height during the years that Nietzsche was composing his major works' ('Nietzsche's Colonialist Imagination: Nueva Germania, Good Europeanism, and Great Politics' in The Imperialist Imagination: German Colonialism and its Legacy, ed. Sara Friedrichsmeyer, Sara Lennox). Holub also reminds his readers that Nietzsche became personally involved with colonialism through the adventures of his sister and brother-in-law, Elisabeth and Bernhard Forster, founders of the Paraguayan colony of Nueva Germania. Finally, and most important for my purposes, Holub recognizes that this personal involvement has 'a philosophical counterpart in [Nietzsche's] writings.' More exactly, he acknowledges that Nietzsche's philosophical imagination becomes a colonialist imagination when it conjures the images of the 'good European' and a 'great politics' to envision a caste of 'new philosophers' that would rule Europe and subjugate the entire earth. A critic of the sort of nationalism the Forsters embraced,
Nietzsche endorsed a supranationalist imperialism, and his 'untimeliness ... involves his unusual way of approaching the problems posed by foreign affairs and world politics. Eschewing the nationalist, mercantile, and utopian/idealist approach to colonization, he developed ... a conceptual framework that entailed a geopolitical perspective. In the 'good European' he found a term for a future elite that could overcome the nation-state, create a superior cultural life, and achieve domination of the world. With 'great politics' he offered an alternative to parliamentary life and actual colonial fantasies, as well as a vague blueprint for global conquest on a grand scale.'
Holub's description of Nietzsche's geopolitics helps put Preston's remarks into perspective. Thus, when Preston describes Nietzsche as a forward-looking, trans-European 'man of the Right,' he alludes to Nietzsche's colonialist fantasy of a future, European elite that would dominate the world beyond Europe. When he describes Nietzsche as a racist, he reminds us that this fantasy is, in part, the fantasy of a black Africa subjected to European rule, and that Nietzsche's antiblack racism (evident, for example, in his suggestion that the black race is less intelligent than the white races; see Daybreak, aphorism 241; On the Genealogy of Morals, second essay, aphorism 7, where Nietzsche takes blacks as representatives of prehistoric man) in tandem with his enthusiasm for breeding higher human beings, suggests that he imagined an 'imperialism of the future' as involving the domination of racially inferior black Africans by racially superior white Europeans. In short, Preston exposes the white supremacist connotations of Nietzsche's colonialist imagination."
Cf. Abir Taha, Nietzsche, Prophet of Nazism: The Cult of the Superman: Unveiling the Nazi Secret Doctrine; William Preston, Nietzsche as Antisocialist  —Preceding unsigned comment added by 172.131.55.73 (talk) 03:58, 6 October 2007 (UTC)
replies: text: Black, black, black. That's all you hear today. After a while it gets sickening.Lestrade (talk) 23:03, 30 April 2010 (UTC)
thread_title: Nietzsche's AntiBlack White Racism

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thread_title: Fair use rationale for Image:GenealogyofMorality.gif

message: I've changed the title of the second essay from "'Guilt,' 'Bad Conscience," and the Related Matters," to "... and the Like" because this is the better translation; it is used by Kaufmann and others. It is superior to the previous translation; it contextualizes the problems to be discussed, stressing the connection to Nietzsche's Platonic and Aristotelian precursors for whom "the Like" was discussed as if it were an actual, substantial thing (this is perhaps not necessary to insert into this discussion, but I'll just say it anyway, as I'd rather avoid affording you twits an opportunity to chuckle about the "backwards" thinking of the Greeks - such discussions, conducted by Nietzsche's Greek forbears, discussed "the Like" as if it were a substantial "thing" for pedagogical reasons, and never imagined it to inhabit Mars or the Big Dipper). You may easily confirm for yourselves the importance of the "the Like," selfsameness, and identity generally in the essay - consult the text: the final sentence of the first chapter, the second sentence of the second chapter, and many others besides will assure you.  —Preceding unsigned comment added by 67.42.134.103 (talk) 03:09, 13 June 2010 (UTC)
thread_title:  Title of Second Essay 

message: Is it possible that Nietzsche partly influenced Nozick's philosophical work 'Invariances' in the last section title The Genealogy of Ethics?  —Preceding unsigned comment added by 174.119.233.105 (talk) 18:41, 7 November 2010 (UTC)
thread_title:  Influence 

message: Nietzsche's term "English Psychologists" refers to the Utilitarians whom he paralleled with Christianity Kantianism.  — Preceding unsigned comment added by Carlon (talk • contribs) 20:33, 6 April 2011 (UTC)
thread_title:  "English Psychologists" 

message: Dietrich von Hildebrand was a giant German Philosopher (born in Italy but raised as a German) He in particular made enormous contributions to the subject of morality, being an ardent opposer of the 3rd Reich.  http://en.wikipedia.org/wiki/Dietrich_von_Hildebrand
There ought to be an entry here about him.  — Preceding unsigned comment added by 2601:6:3A80:3ED:1541:BE3A:89F5:40AD (talk) 20:24, 4 September 2014 (UTC)
thread_title:  "Dietrich von Hildebrand"