A CRITIQUE OF THE MORAL AND RELIGIOUS NIHILISM IN THE PHILOSOPHY OF FREIDRICH NIETZSCHE
- Project Research
- 1-5 Chapters
- Qualitative
- Library / Doctrinal
- Abstract : Available
- Table of Content: Available
- Reference Style: APA
- Recommended for : Student Researchers
- NGN 3000
Background Of The Study
Throughout the history of philosophy, and especially in modern philosophy of consciousness, emphasis has been placed on mastery of the natural world. This was a time when logical optimism stood diametrically opposed to the tradition and authority that supported the validity and logic of primordial religion. It was a time when everything was focused on the practical. Possession and ownership of real estate. The practical reason is already known as volition in Kant. Schopenhauer adopted Kant's hint and conceived of reality as will and concept. According to him, the world is an useless and purposeless life with no will to survive. However, Nietzsche eventually adopts Schopenhauer's core premise that the will is the principle of existence, but he interprets this desire as the drive for power rather than the want to live.
The anthropological topic has become crucial on the path to the desire to power. This focus on the issue eliminates any supreme value in man. Thus, when Nietzsche announced and pronounced God's death, he thought he was finishing a task that earlier existentialist thinkers had begun but were unable to complete. He had no idea how much destruction he had wreaked on modern man. As a result, he joined other philosophers of his day in breaking God's grip on contemporary man.
With "God's death," man may exceed himself and achieve glory. It is now up to man to provide purpose to his existence by rising above the animals. Our so-called human nature is exactly what we should strive to overcome... [1]
It becomes clear that God, the ultimate value, was a barrier to man's accomplishment of self-fulfillment. However, removing the concept of God is said to create a vacuum, allowing emptiness to spread in all directions. This at least demonstrates the meaninglessness of religion, in which values and morals find their meaning in God. This is the emphasis of nihilism, which also entails a reassessment of these ideals. Nietzsche was able to construct a new value that would replace the old and removed' highest value through nihilism.
1.2 Purpose Of Study
This project is necessary in the face of the present-day unscrutinized quest for faith or religion. For this reason, it will follow a thought-pattern that will argue for the credibility of God and religion. Thus the major task of this work is to criticize without reservation this religious and moral demise of Nietzsche and restore the supreme value to its place in the world.
1.3 Scope Of Study
This work does not however guarantee to exhaust the rigorous arguments concerning the existence of God. It does not even pretend to expose the whole philosophical thought of Nietzsche. It will evaluate and criticize Nietzsche’s arguments concerning the existence of God.
1.4 Method Of Study
For the purpose lucidity this work will be largely critical and expository. More so, a brief historical survey of Nietzsche is adopted to bring to limelight, his conception about God.
1.5 Division Of Work
This work is divided into five chapters. First chapter comprise of the general introduction, chapter two will x-ray the meaning of nihilism for Nietzsche, and the religion and its values as attacked and refuted by him. In chapter three, we shall be exposing the nihilistic morality as presented by Nietzsche. Chapter four centers on the remedies offered by Nietzsche as the ideal value after his nihilism of supreme value. Chapter five will evaluate Nietzsche’s philosophy of nihilism.
1.6 Brief Profile Of Friedrich Nietzsche
Friedrich Wilhelm Nietzsche was born on October 15, 1844 at Bocken in the province of Saxony. He was the son and grandson of Lutheran ministers. His father died at the tender age of four and he grew up under the care of his mother Fran Nietzsche and his sister, Elizabeth.
At the age of fourteen, he was sent to the famous Pforta School where he studied classics, religion and German literature. In 1864, he went to the University of Bonn and studied theology. But having lost his faith in Christian religion in 1865 he abandoned theological studies, left Bonn and went to Leipzig where he studied philology. Here, also he came upon Schopenhauer’s works, The World as Will and Idea, which had an influence on him and confirmed his atheistic standpoint. He was also influenced by the Wagnerian music he came in contact with.
His outstanding intelligence merited him the appointment as a lecturer at the age of twenty, and later at the age of twenty-four, was yet appointed to the chair of classical philology at the university of Basal. He was at this school until heath forced him to resign his professorship in 1879. It was during this period that he came close to a relationship with Wagner but thy later separated. From 1880 to 1889, he lived life of solitude. He surprisingly became insane in 1889 and remained in that state of mental and physical paralysis until his death on August 25, 1900 at the of fifty-five.
Nietzsche was a prolific writer and wrote extensively even while ill. His major works include: The Birth of Tragedy, which he wrote in 1872. Between the periods of 1873 to 1876, he published the Untimely Meditations and Human, All-to-Human. Then, again between the periods of 1881 to 1887, he wrote these five books: The Dawn, The Gay Science, Thus spoke Zarathusthra, Beyond Good and Evil and Genealogy of Morals. In 1888, he yet produced these books: The Case of Wagner, Twilight of Idols, Anti-Christ, Ecce Homo, Nietzsche contra Wagner and completed work, The revaluation of all Values (The Will to Power).
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