Abstract This paper discusses Friedrich Nietzsche's "Genealogy of Morals," which the paper suggests is one of the most important works of modern philosophy and that it stands out as a pragmatic attempt to determine the origins of morality and of moral values. The paper analyzes Nietzsche's approach and techniques in presenting his ideas and discusses the central themes of his work.
From the Paper "Firstly, self denial and by this the ascetic behavior is the expression of the influence of priestly teachings. It is here that he goes back to one of his previous stated ideas that there is no absolute truth, but one which can be interpreted depending on the perspective on the individual. Therefore, in the present essay, in order to support this idea, he analyses the etiological meaning of the word "good" and "bad", which, apparently, depending on different stands, pointed to different concepts. "'Noble' or 'aristocratic' in a social sense is the fundamental idea out of which "good" in the sense of 'spiritually noble,' 'aristocratic,' 'spiritually high-minded,' 'spiritually privileged' necessarily develop--a process which always runs in parallel with that other one which finally transforms 'common', 'vulgar', and 'low' into the concept 'bad." To further make his point, he presents the translated term "bad" from the German language as signifying both the actual state of "not good", but also the notion of "plain", common. "Originally these words designated the plain, common man, but without any suspicious side glance, simply in contrast to the nobility". (Nietzsche I 4) Thus, it is obvious that the different interpretations of the terms led to a subsequent evolution of those considered being "bad"."
Abstract This paper explains that Nietzsche's work, "The Genealogy of Morals", questions and evaluates the value of moral judgments according to a genealogical method, which in turn investigates the origins and meanings of various moral concepts. The paper further explains that "The Genealogy of Morals" discusses ascetic ideals or asceticism, a force that dominates modern thinking and life, and that Nietzsche views this as the expression of a weak and sick will that is unable to cope with its own struggle against itself.
From the Paper "The ascetic priest, Nietzsche writes, is the person who modifies the direction of resentment. 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)."
This paper is a reconstruction of Nietzsche's moral theory in "On the Genealogy of Morals" and its application to the moral-political philosophies of the Old Regime and the French Revolution.
Abstract This paper is an examination of Nietzsche's "On the Genealogy of Morals" and its relation to the historical context in which it was written. A parallel is drawn between Nietzsche's view of the historical evolution of morality and the development of the moral-political philosophies of the Ancient (Old) Regime and the French Revolution. The Ancient Regime is associated with Nietzsche's idea of "good, bad" morality, while the French Revolution is connected with "good, evil" morality. Some other issues discussed are the idea of the slave revolt and the morality of Napoleon.
From the Paper "Every civilized society is concerned with its moral fabric: the ethical and behavioral norms that all citizens are expected to obey. Morality, on its surface, appears to be a philosophical issue. Some people speak of a universal morality, beyond time and devolving upon all people equally. In this way, they explain the prevalence of certain moral laws, for instance, the prohibition against murder, in almost every society. Others view morality as a subjective concept, yet still one with philosophical origins. They maintain that many societies possess laws against murder because each group of people has made an independent philosophical evaluation, and determined that the value of life is something they as cohabitants of the same state all uphold. For Friedrich Nietzsche, both of these approaches are fundamentally flawed."
Abstract This paper discusses how genealogical links manifest a pattern in "The House in Paris"; not only do Bowen's characters inherit physicalities -Leopold has Karen's "smile" just as Karen has "her mother's nose"- but genealogies also determine how individuals communicate with others. The paper looks at how Bowen's preoccupation with certain forms of communication (telegrams, letters, and telephone calls) emphasize the distance her characters place between one another and how unequivocal exchanges are entirely absent in the novel. The paper also examines how instances of non-verbal communication pervade the narrative and how Leopold's heredity complicates his maturation and potentially sets him up for a life of inevitable disappointment.
From the Paper "Karen's discovery of Mrs. Michaelis's note about Evelyn Derrick shows that her own inability to communicate is inherited. In her book, Patterns of Reality: Elizabeth Bowen's Novels (1975), Harriet Blodgett similarly notes that Karen is the "daughter of a family which is only too representative of the sterility of ideas and feeling weakening the post-war upper middle class" (86). This "sterility" is exemplified in Mrs. Michaelis's interactions; she is anything but direct in her dealings. Suspecting her daughter's affair, Mrs. Michaelis "sound[s] unfamiliar," speaks in "an unreal voice" (187), and takes "unknown cautious steps" (188) throughout the house. Karen, like the reader, suspects Mrs. Michaelis of obliquely communicating something via her distance--Karen then discovers the imprint of Evelyn Derrick's discarded message on her mother's notepad. "
Abstract This paper analyzes Nietzsche's statements are dissected and explores his underlying meaning. The author points out that philosophical essays usually have a deep moral meaning that the writter is trying to convey through metaphors and shock value speeches. The paper seeks Nietzsche's meaning when he said that conscience is a science.
Abstract This paper examines how Frederick Nietzsche in "The Genealogy of Morals and Ecce Homo" sees guilt as essentially a Western and Christian construct imposed upon classical civilization. In comparison, the paper looks at "The Myth of Psychotherapy: Mental Healing as Religion, Rhetoric and Repression" by Thomas Szasz, which discusses the metaphor of medical treatment through psychiatry as a treatment for guilt.
From the Paper "Nonsense, says the German philosopher Nietzsche in his book The Genealogy of Morals. Guilt has nothing to do with one's true emotional relationship with one's loved ones or one's physical and mental obsequies to a Christian or even a pagan God. Rather, guilt is merely hatred of the self, turned inward. Guilt is all about how one feels about one's self as a son, mother, child of God, or child of the confessional, and has nothing to do with anything larger, more significant, and more beautiful. Such suggestions are merely the lies of a constructed societal"which, for Nietzsche, meant a Christian"philosophy with no true psychological truth in its basis."
Abstract This paper explains that the "Gospel of Matthew" contains Jesus' genealogy and information about his life from birth to his miracles and parables which provide evidence that the individual known as Jesus is the son of God, the messiah. The author points out that, in the Gospel of Mathew, the many miracles performed by Jesus are related: He revived the dead and healed the blind, mute, sick, lepers and even those who were demon possessed. The paper states that, according to the Bible, Jesus spoke to his people through parables because he felt that if they were indeed righteous, they would understand with their hearts and have no problem comprehending the message being sent.
From the Paper ""Repent, for the kingdom of heaven is at hand!" These words were spoken by John, the Baptist. At the time, John the Baptist preached of repenting in the wilderness of Judah. Because of this, the people of Jerusalem, Judah, and the entire region around the Jordan came to him to be baptized. Like many others, Jesus came to be baptized by John at the Jordan. To no surprise, John tried to prevent him saying, "I need to be baptized by you, and are you coming to me?" For a righteous man like John, the Baptist to feel it necessary to be baptized by Jesus, it is obvious to the reader that Jesus was a man of great importance. These words are an indication that whether Jesus was indeed the messiah or not, he seemed to be significant enough to baptize a man that already performs baptisms for many."
Abstract This paper explains that, in Susan Mann's "The Talented Women of the Zhang Family", the Zhang family sustains trial after trial while moving to different provinces in nineteenth century China. The author points out that, as the empire is made vulnerable by attacks from both foreign nations and domestic rebels, the Zhang women must overcome cultural, economic, and social devastation. Each woman, in this matrilineal genealogy, finds strength in her ability to cope with struggles adversely affecting her natal family or her married-into family. The author highlights the life of Zhang Yaoqing, or Tang Yaoqing as she is referred to in her maiden years, because of the six women detailed in this historical family narrative, she is believed to face the greatest challenges.
From the Paper "Interestingly enough, life had not always been filled with exertion and strife for Yaoqing. In her early years under the roof of her Aunt Tang, Yaoqing enjoyed a carefree lifestyle surrounded by cheerful family members. Yaoqing's ties to her father speak volumes in their relationship throughout her youth. Their mutual admiration for one another results in her scrupulously arranged betrothal and her delayed marriage. Disturbed at the thought that marriage would take her away from them, Yaoqing's parents do not rush to marry her off."
Abstract This paper examines Michel Foucault's extended genealogy of governmental systems. It specifically explains how, according to Foucault, the judicial system in the United States was transformed into a different system during the "modern" era because of its extension into the social sphere and its change in the concept of discipline. The paper examines how the changes occurred.
Table of Contents:
Foucault's Genealogy on the History of Discipline
Walzer's Critique of Foucault
Conclusion
From the Paper "Foucault's interpretation and explanation of the genealogy of the power structures of the state seem to make historical and progressive sense. It is easy to see how Discipline has transgressed from the Judicial areas of the state into the community, and how there is no "free space," as Mills puts it, in society anymore. Foucault's interpretation, as I have shown, obviously thinks of this as a bad progression and a backward step in the tradition of the western liberals. I agree. But I could also visualize the argument that this homogeneity is what democracy is all about (clearly, if it is, I don't want any part of it). Walzer did not adequately answer the problems Foucault proposed, but even in his attempt, I think we learn something about the state: how can you limit Discipline so that it doesn't encroach as a power-structure in the social field? Perhaps this is why scholars have called Foucault an anarchist, because the only seemingly possible way for this to happen is if there is no government. Walzer took the next best shot, however, at a pluralistic democracy. Constable does an excellent job of pointing out Walzer's missing pieces, but again we are still left with no real alternative as to how bio-power cannot exist under/within a state."
Abstract This paper examines both the literal and figurative interpretations of the story of the Tower of Babel found in Genesis 11:1-9. It supports the theory that in this case, there is no disparity between them.
From the Paper "The Bible speaks to many people in many different ways. Even a seemingly simple passage can have many interpretations. Genesis is a combination of narrative stories, which illustrate man's relationship with YHWH, as well as relationships among themselves. It also contains genealogical information about the first family groupings and the population of the earth. The genealogical passages are relatively straightforward, the only areas of disagreement being seemingly temporal disparities from generation to generation. The narratives, however, have at least two interpretations and many variations on these depending on whether one takes them as literal (word for word as they happened), or as symbolic of concepts and historical events."
Tags: bible, genealogy, languages, noah, flood, god
Abstract Genesis is the first book of the Bible. It contains incredible stories of the creation of the universe, man's fall from grace, the story of Noah and the great flood, and the stories of the first generations of man. This paper examines the controversies surrounding it, including the question of authorship and the issue of creation. It examines both sides of the issue, history or myth and presents evidence to support both viewpoints.
From the Paper "Conservatives and Liberals argue on the historical accuracy, literary classification and other points of Genesis. The arguments are presented as if they are about the entire book of Genesis. However, the true essence of the question lies in solving the problem of authorship. In this respect, several models have solved this question, at least as far as the latter portions of Genesis are concerned. The tablet theory of Genesis clearly identifies authors for at least ten of the eleven sections of Genesis. The only section for which no author can be found using any currently held theory is for the creation story. This research will support the thesis that the argument for the authorship of Genesis does not concern the entire book of Genesis, but rather the only true argument lies in Genesis 1:1 through Genesis 2:4, the creation."
Abstract The paper examines the book "Mama Day" and explores how its black author, Gloria Naylor, draws upon motifs of the traditionally white patriarchal American romance tradition and renders them relevant to a black text, set in our modern day multi-cultural society. The paper outlines the multiplicity of themes covered in the novel, thereby illustrating the many sides to the story.
Introduction
Continuing the Tradition
Typology
Eden and Isolation
Bridges
The Akedic Myth
Knowledge and Skepticism
Genealogy Matriarchy
Tradition and Religion
Black and White
Language
Conclusion
Bibliography
From the Paper "In his essay Tradition and the Individual Talent, T.S. Elliot observes that "the past should be altered by the present as much as the present is directed by the past" (Selected Essays 15). In other words, each new addition to the literary tradition reconstructs the entire canon, both in the way it conforms to the already existing canon, as well as in the direction towards which it carries the canon from that point on. In the past, there has perhaps been little need to consider where the American Romance Tradition was heading. The shift to newer forms of writing might suggest that the tradition that had begun in the 19th century with Poe and Hawthorne died out sometime in the early part of the 20th century; with Faulkner, perhaps, or with Flannery 0'Connor. It seems to me, however, that the tradition is still very much alive, and evolving to adapt to the environment of a new era."
From the Paper "The Tree of Jesse is an iconographical element in medieval art that refers to the genealogy of Christ, represented by a tree springing from the loins of Jesse, the father of David. The trunk and branches are occupied by other ancestors, with Christ or the Virgin Mary at the top. This symbolic representation appears to have been created by the French artist Suger, and certainly the artists of St.-Denis gave it its perfected form, the form that would prevail for centuries. The creation of the tree was part of a revival of biblical learning in art, and the Tree of Jesse refers to a prophecy by Isaiah that would be transformed by the symbolism into a lasting icon symbolizing certain Christian doctrines.
The prophecy of Isaiah states the following:
And there shall come forth a rod out of the root of..."
This paper examines the social science methodology of Foucault: Techniques and theories used to analyze social structure, philosophy of differences, archeology and genealogy, social forms and power relationships.
2,475 words (approx. 9.9 pages), 3 sources, 1994, $ 87.95
From the Paper "The purpose of this research is to examine the social science methodology of Foucault. The plan of the research will be to set forth the general constituents of his method, and then to discuss its details and praxis, including his use of the terms archeology and genealogy, the results of his conception of the relationship between these terms and social structure, and an indication of how one can evaluate their efficacy.
The methodology Foucault uses to analyze social structure can be characterized as oppositional. In the term the philosophy of difference is enclosed the general approach to challenging the traditional understanding of social history and the realities of social structure that the notion of difference implies. Two related concepts that are associated with Foucault's approach to social structure are archeology and genealogy."
Abstract This paper examines how Nietzsche ultimately argues that Kantian reason in justifying the categorical imperative is enslaving. It explains that not only is the logic of the categorical imperative enslaving, but also it is ultimately cruel because it restricts the freedom of individuals and holds back the good from prospering. The categorical imperative argues that there is an inherent value to morality and that doing one's moral duty is an imperative.
From the Paper "Kant further argues that actions can only be called moral if they are undertaken only for their own sake without regard to their ends and without regard to the specific of the situation. One must be willing to will his actions as a universal law in order for them to be considered moral. Nietzsche soundly denies this concept, arguing that morals don?t have intrinsic value but derive their meaning from a historical event. Morals are contextual, and, even worse, a degradation and perversion of the natural order. Nietzsche discusses the manner in which morality developed to enslave the stronger among humanity, and how this historical "slave revolt in morality" has served to cruelly enslave man. Nietzsche believes that "bad conscience" has served to enslave humanity and pervades all of culture, rendering it cruel, harmful, and unnatural. In science, Nietzsche momentarily locates the possibility of an antidote to the morality of ?good and evil,? but due to the significance it places on truth, Nietzsche ultimately dismisses it, too. Only by transcending conventional Judeo-Christian morality can the cruelty of the culture of the categorical imperative ultimately be overcome."
