By Lester H. Hunt
In Nietzsche and the foundation of advantage, Lester Hunt methods Nietzsche now not in simple terms to find what he stood for, yet to determine even if his rules are ones we should always settle for and use. Hunt examines the issues implicit in Nietzsche's personal place, and explores intimately components corresponding to his perspectives on human rights, his ``anti-political'' stance, and his novel use of the assumption of ``experimentation'' as a moral excellent. What emerges on the middle of Nietzsche's paintings is a robust and unique ``ethics of virtue'' dependent totally on his perception of excellent personality.
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Additional info for Nietzsche and the Origin of Virtue (Routledge Nietzsche Studies)
But once we have made the inference that certain individuals are characterized by slave morality, their mentality seems to color most of what they do. We may not think we know which of their actions are slavishly motivated but, at least if we agree with Nietzsche’s evaluation of the slave mentality, we think we know something about their worth as persons. As we will see in Chapters 5 and 7, judgements about the worth of persons are the ones Nietzsche believes are ethically important. Since we can hope to make judgements of this sort without first knowing the value of particular actions, the reason for which we have found Morality to stand in need of the concept of responsibility is lacking in the extra-moral point of view.
Is it possible to judge the worth of persons from such a point of view, without covertly employing the rejected idea? To understand Nietzsche’s likely answer to this question, one must look a bit closer at the reason why, as he sees it, the Moral point of view requires the concept of responsibility. Consider, again, the fact that the principle of the belief in descent implies that the value of an act is not known until the original source of its value is known. Our knowledge of the ancestry of an act usually does not go back very far.
It merely seems that it is, because “only the last scenes of reconciliation” between one’s passions “rise to our consciousness” (FW 333). There are reasons why our own actions can appear to us to be disinterested, even though they are not. The same is true, more obviously, of the actions of others. ’” Seeing only the agent’s outward behavior, we foolishly begin to wonder “how it is possible to act without interest” (JGB 220). IMMORALISM We now have a fairly large collection of criticisms which Nietzsche directs at several different sorts of ideas.
Nietzsche and the Origin of Virtue (Routledge Nietzsche Studies) by Lester H. Hunt