| Papers [1-15] of 20 :: [Page 1 of 2] | | Go to page : 1 2 —> | Search results on "GENEALOGY": |
|
|
The Genealogy of Morals, 2007.
A discussion of Friedrich Nietzsche's work "The Genealogy of Morals" which evaluates the value of moral judgments according to a genealogical method.
1,534 words (approx. 6.1 pages), 1 source, MLA, $ 50.95
»
Click here to show/hide summary
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)."
| |
|
"Genealogy of Morals", 2007.
An analysis of the themes presented in Friedrich Nietzsche's "Genealogy of Morals".
1,737 words (approx. 6.9 pages), 2 sources, MLA, $ 56.95
»
Click here to show/hide summary
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"."
| |
|
"Genealogy of Morals", 2002.
This paper discusses the "Genealogy of Morals", second essay, by Friedrich Wilhelm Nietzsche.
1,900 words (approx. 7.6 pages), 1 source, $ 71.95
»
Click here to show/hide summary
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.
| |
|
Nietzsche's Genealogy of Morals, 2002.
An examination on Nietzsche's view of Kantian categorical imperative philosophy.
1,852 words (approx. 7.4 pages), 3 sources, MLA, $ 59.95
»
Click here to show/hide summary
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."
| |
|
Nietzsche, Morality, and the French Revolution, 2000.
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.
1,775 words (approx. 7.1 pages), 3 sources, APA, $ 57.95
»
Click here to show/hide summary
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."
| |
|
"The House in Paris", 2008.
An analysis of the themes of communication and genealogy in Elizabeth Bowen's "The House in Paris".
5,640 words (approx. 22.6 pages), 20 sources, MLA, $ 136.95
»
Click here to show/hide summary
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. "
| |
|
Friedrich Nietzsche, 2002.
A review of Friedrich Nietzsche's beliefs through a review of "On the Genealogy of Morality".
1,150 words (approx. 4.6 pages), 1 source, $ 44.95
»
Click here to show/hide summary
Abstract
This paper is written about Friedrich Nietzsche. Nietzsche very much believes that humans have a profound interest in making mankind sick and in blurring the values of what it means to be "good" and "bad". In other words, there is a stake in moral relativism.
| |
|
Tree of Jesse, 1996.
Iconographic study of evolution, motifs & meanings of this symbol from medieval art signifying the genealogy of Christ.
1,125 words (approx. 4.5 pages), 4 sources, $ 39.95
»
Click here to show/hide summary
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..."
| |
|
Foucault's Social Science Methodology, 1994.
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, $ 87.95
»
Click here to show/hide summary
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."
| |
|
S. Mann's "The Talented Women of the Zhang Family", 2008.
Reviews Susan Mann's "The Talented Women of the Zhang Family", which chronicles the lives of three generations of women living in 19th century China.
1,410 words (approx. 5.6 pages), 1 source, APA, $ 46.95
»
Click here to show/hide summary
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."
| |
|
Jesus Christ as the King in the Book of Matthew, 2006.
A paper exploring the Book of Matthew's use of the symbol of king to authenticate Jesus as the Messiah.
4,680 words (approx. 18.7 pages), 7 sources, APA, $ 120.95
»
Click here to show/hide summary
Abstract
This paper discusses how, throughout the Gospel, Matthew uses the symbol of king, in its various manifestations, to authenticate Jesus as the Messiah, to link with the Old Testament and the Torah, and to describe Jesus' role as the bringer of the law and the model and teacher of righteousness.
Table of Contents
Introduction
Genealogy
Infancy Narrative
Herod Comparison
Comparisons with Old Testament Figures
Law and Torah
Pharisees
John the Baptist
Unmerciful Servant Parable
King and Teacher
Passion Narrative
Conclusion
From the Paper
"The Gospel of Matthew endeavors to show that Jesus of Nazareth was the promised Messiah, he "of whom Moses in the law and the prophets did write," the King, and that in him the ancient prophecies had their fulfillment. In writing his Gospel, Matthew set out to illustrate that Jesus, in his life and in his death, fulfilled the prophecies and effectively made Judaism complete. This Gospel sets forth a view of Jesus as Christ and portrays him as an heir to King David's throne. The Gospel of Matthew describes all social relationships under the core symbol of the kingdom of God. The dominant subject is Jesus, and Matthew explicitly claims the law and the prophets of the Hebrew Bible as the source."
| |
|
Desiree's Baby, 2007.
This paper examines the work 'Desiree's Baby' by Kate Chopin.
1,613 words (approx. 6.5 pages), 7 sources, MLA, $ 52.95
»
Click here to show/hide summary
Abstract
In this article, the writer notes that Kate Chopin's short story 'Desiree's Baby' investigates both racial otherness and gender differences. The writer points out that the plot of the story, having as its climax point the discovery of the traces of black genealogy in Desiree's baby, seems to focus on racism primarily. However, the writer discusses that looking at the story from a different angle, one can say that the gender conflict plays an even more important part in the structure of the story. The writer concludes that Chopin draws a very powerful image of the patriarchal society specific to her time, but still lingering in the present, in which only the man has the power to act in which the woman is nothing more than her social role, and this role she has to perform with a null identity so as the man might assert his own identity.
From the Paper
"However, even at first glance Armand seems to prove that he can fight prejudice and cross over such social barriers as the lack of a noble name, his attitude here is actual the first sign of male possessiveness and aggressive dominance over the woman: he will give Desiree his own proud name, and in the act Desiree will become one of his valuable pieces of property."
"The fact that Armand treats Desiree as a piece of property and an accessory to his estate and to his old name is reinstated when the baby is born and he proves to be a male, and which significantly contributes to the father's masculine pride."
| |
|
Guilt and Its Limits, 2005.
An analysis of two texts by Frederick Nietzsche and Thomas Szasz that grapple with the theme of guilt as a positive force upon the human condition.
1,230 words (approx. 4.9 pages), 2 sources, MLA, $ 41.95
»
Click here to show/hide summary
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."
| |
|
Darwinism, 2006.
This paper discusses Darwin's theory of evolution.
1,704 words (approx. 6.8 pages), 4 sources, MLA, $ 55.95
»
Click here to show/hide summary
Abstract
This paper examines the history of the Darwin theory from its inception of the study of the origin of species to natural selection and further developments from biological to sociological theories. The author also provides different opinions including those of the creationists. The paper explores the effects of Darwinism on present day theories and studies, namely genealogy.
From the Paper
"This fact is now accepted by most scientists and natural philosophers, namely that" an ongoing process of organic evolution (is) an established aspect of material reality." (Birx, p. 241) And, still there are those who think it is only one theory, not any better or worse than the Theory of Creationism. These religious conservatives and zealots, who cling to the Bible as an anchor in a world of If's, feel that there is no more solid proof that Man descended from lower organisms than there is that Man was created in the image of God."
| |
|
The "Gospel of Matthew", 2005.
This paper discusses the "Gospel of Matthew" as the central content of Christian revelation.
1,485 words (approx. 5.9 pages), 1 source, MLA, $ 49.95
»
Click here to show/hide summary
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."
|
|
|
