Summary On the Genealogy of Morality

1 summary

1.1 preface
1.2 first treatise: , evil , , bad
1.3 second treatise: guilt , bad conscience , , related matters
1.4 third treatise: ascetic ideals mean?

summary
preface

nietzsche s treatise outlines thoughts on origin of our moral prejudices given brief expression in human, human (1878). nietzsche attributes desire publish hypotheses on origins of morality reading friend paul rée s book origin of moral sensations (1877) , finding genealogical hypotheses offered there unsatisfactory.

nietzsche decided critique of moral values needed, value of these values must called question . end nietzsche provides history of morality, rather hypothetical account in style of rée, whom nietzsche classifies english psychologist (using english designate intellectual temperament, distinct nationality).

first treatise: , evil , , bad

in first treatise , nietzsche demonstrates 2 opposite pairs good/evil , good/bad have different origins, , word came represent 2 opposed meanings. in good/bad distinction, synonymous nobility , powerful , life-asserting; in good/evil distinction, nietzsche calls slave morality , meaning of made antithesis of original aristocratic , re-labelled evil . inversion of values develops out of ressentiment of powerful weak.

nietzsche rebukes english psychologists lacking historical sense. seek moral genealogy explaining altruism in terms of utility of altruistic actions, subsequently forgotten such actions become norm. judgment , according nietzsche, originates not beneficiaries of altruistic actions. rather, (the powerful) coined term . further, nietzsche sees psychologically absurd altruism derives utility forgotten: if useful, incentive forget it? such meaningless value-judgment gains currency . . . expectations repeatedly shaping consciousness.

from aristocratic mode of valuation mode of valuation branches off, develops opposite: priestly mode. nietzsche proposes longstanding confrontation between priestly caste , warrior caste fuels splitting of meaning. priests, , feel disenfranchised , powerless in situation of subjugation , physical impotence (e.g., slavery), develop deep , venomous hatred powerful. originates nietzsche calls slave revolt in morality , which, according him, begins judaism (§7), bridge led slave revolt christian morality of alienated, oppressed masses of roman empire (a dominant theme in antichrist, written following year).

to noble life, justice immediate, real, , good, requiring enemies. in contrast, slave morality believes, through ressentiment , self-deception weak wronged meek deprived of power act immediacy, justice deferred event, imagined revenge win everlasting life weak , vanquish strong. imaginary (the delusion of weak) replaces aristocratic (the strong decide) in turn rebranded evil , replace bad , noble meant worthless , ill-born (as in greek words κακος , δειλος).

in first treatise, nietzsche introduces 1 of controversial images, blond beast . had employed expression represent lion, image central philosophy , made first appearance in spoke zarathustra.

nietzsche expressly insists mistake hold beasts of prey evil , actions stem inherent strength, rather malicious intent. 1 should not blame them thirst enemies , resistances , triumphs (§13). similarly, mistake resent strong actions, because, according nietzsche, there no metaphysical subject. weak need illusion of subject (or soul) hold actions unity. have no right make bird of prey accountable being bird of prey.

nietzsche concludes first treatise hypothesizing tremendous historical struggle between roman dualism of good/bad , of judaic good/evil , latter achieving victory ressentiment, broken temporarily renaissance, reasserted reformation, , confirmed french revolution when ressentiment instincts of rabble triumphed.

the first treatise concludes brief section (§17) stating own allegiance good/bad system of evaluation, followed note calling further examination of history of moral concepts , hierarchy of values.

second treatise: guilt , bad conscience , , related matters

in second treatise nietzsche advances thesis origin of institution of punishment in straightforward (pre-moral) creditor/debtor relationship.

man relies on apparatus of forgetfulness [which has been bred him] in order not become bogged down in past. forgetfulness is, according nietzsche, active faculty of repression , not mere inertia or absentmindedness. man needs develop active faculty work in opposition this, promises necessary exercising control on future can made: memory.

this control on future allows morality of custom establish. (such morality sharply differentiated christian or other ascetic moralities.) product of morality, autonomous individual, comes see may inflict harm on break promises him. punishment, then, transaction in injury autonomous individual compensated pain inflicted on culprit. such punishment meted out without regard moral considerations free of culprit, accountability actions, , like: expression of anger. creditor compensated injury done pleasure derives infliction of cruelty on debtor. hence concept of guilt (schuld) derives concept of debt (schulden).

nietzsche develops major point of historical methodology : 1 must not equate origin of thing , utility. origin of punishment, example, in procedure predates punishment. punishment has not 1 purpose, whole range of meanings crystallizes kind of unity difficult dissolve, difficult analyze , [...] , utterly undefinable (§13). process succession of different meanings imposed driven power —the basic instinct domination underlying human action. nietzsche lists eleven different uses (or meanings ) of punishment, , suggests there many more. 1 utility not possess, however, awakening remorse. psychology of prisoners shows punishment makes hard , cold; concentrates; sharpens feeling of alienation (§14).

the real explanation of bad conscience quite different. form of social organization, i.e. state, imposed pack of blond beasts of prey, race of conquerors , lords. such race able if subject power vastly superior in numbers because these subjects still formless, still roaming , while conquerors characterized instinctive creating of forms, impressing of forms (§17). under such conditions destructive, sadistic instincts of man, nature nomadic hunter, find constricted , thwarted; therefore turned inward. instead of roaming in wilderness, man turns himself adventure, place of torture.” bad conscience man s instinct freedom (his power ) driven back, suppressed, imprisoned within (§17).

nietzsche accounts genesis of concept god considering happens when tribe becomes ever more powerful. in tribe, current generation pays homage ancestors, offering sacrifices demonstration of gratitude. power of tribe grows, need offer ancestors not decline, rather increases; has ever more reason pay homage ancestors , fear them. @ maximum of fear, ancestor transfigured god (§19).

nietzsche ends treatise positive suggestion counter-movement conscience-vivisection , cruelty animal-self imposed bad conscience: wed bad conscience unnatural inclinations , i.e. use self-destructive tendency encapsulated in bad conscience attack symptoms of sickness themselves. kind of free spirit—a zarathustra-figure—who bring about, although come 1 day: emerge in time of emboldening conflict, not in decaying, self-doubting present (§24).

third treatise: ascetic ideals mean?

nietzsche s purpose in third treatise bring light, not [the ascetic] ideal has done, means; indicates; lies hidden behind it, beneath it, in it; of provisional, indistinct expression, overlaid question marks , misunderstandings (§23).

as nietzsche tells in preface, third treatise commentary on aphorism prefixed it. textual studies have shown aphorism consists of §1 of treatise (not epigraph treatise, quotation nietzsche s spoke zarathustra).

this opening aphorism confronts multiplicity of meanings ascetic ideal has different groups: (a) artists, (b) philosophers, (c) women, (d) physiological casualties, (e) priests, , (f) saints. ascetic ideal, may surmise, means little in itself, other compensation humanity s need have goal or other. nietzsche puts it, man rather nothingness not .

(a) artist, ascetic ideal means nothing or many things . nietzsche selects composer richard wagner example. artists, concludes, require ideology prop up. wagner, told, relied on schopenhauer provide underpinning; therefore should philosophers if closer finding out ascetic ideal means.

(b) philosopher, means sense , instinct favorable conditions of higher spirituality , satisfy desire independence. in guise of ascetic priest philosopher first able make appearance without attracting suspicion of overweening power. yet, every true philosopher has retained trappings of ascetic priest; slogans have been poverty, chastity, humility.

(e) priest, meaning supreme license power . sets himself saviour of (d) physiologically deformed, offering them cure exhaustion , listlessness (which in reality therapy not tackle roots of suffering).

nietzsche suggests number of causes widespread physiological inhibition: (i) crossing of races; (ii) emigration of race unsuitable environment (e.g. indians india); (iii) exhaustion of race (e.g. parisian pessimism 1850); (iv) bad diet (e.g. vegetarianism); (v) diseases of various kinds, including malaria , syphilis (e.g. german depression after thirty years war) (§17).

the ascetic priest has range of strategies anesthetizing continuous, low-level pain of weak. 4 of these innocent in sense patient no further harm: (1) general deadening of feeling of life; (2) mechanical activity; (3) small joys , love of 1 s neighbour; (4) awakening of communal feeling of power. further has number of strategies guilty in sense have effect of making sick sicker (although priest applies them conscience); work inducing orgy of feeling (gefühls-ausschweifung). altering direction of ressentiment, i.e. telling weak causes of unhappiness in (in sin ), not in others. such training in repentance responsible, according nietzsche, phenomena such st vitus , st john s dancers of middle ages, witch-hunt hysteria, somnambulism (of there 8 epidemics between 1564 , 1605), , delirium characterized widespread cry of evviva la morte! ( long live death! ).

given extraordinary success of ascetic ideal in imposing on our entire culture, can oppose it? counterpart closed system of will, goal, , interpretation? (§23) nietzsche considers possible opponents of ideal: (a) modern science; (b) modern historians; (c) comedians of ideal (§27).

(a) science in fact recent , noblest form of ascetic ideal. has no faith in itself, , acts means of self-anesthetization sufferers (scientists) not want admit suffer. in apparent opposition ascetic ideal, science has succeeded merely in demolishing ideal s outworks, sheathing, play of masks, [...] temporary solidification, lignification, dogmatization (§25). dismantling church claims theological importance of man, scientists substitute self-contempt [cynicism] ideal of science.

(b) modern historians, in trying hold mirror ultimate reality, not ascetic highly nihilistic. deniers of teleology, last crowings end?, in vain!, nada! (§26)

(c) worse kind of historian nietzsche calls contemplatives : self-satisfied armchair hedonists have arrogated praise of contemplation (nietzsche gives ernest renan example). europe full of such comedians of christian-moral ideal. in sense, if inimical ideal they, because @ least arouse mistrust (§27).

the truth bred ascetic ideal has in turn led spread of truthfulness pursuit of has brought truth in peril. required, nietzsche concludes, critique of value of truth (§24).