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The aestheticism is a sensible position. The other is not.
It is thus very important to trace the difference between these and pinpoint just where Nietzsche goes wrong. This usefully illuminates the difference between the two, and corrects the false impression one would get from Nietzsche that they are the same thing.
In the preface we find Nietzsche asserting an aestheticism, as a denial of moralismwith a characterization and condemnation of Christian anaesthetic moralism: In truth, nothing could be more opposed to the purely aesthetic interpretation and justification of the world which are taught in this book than the Christian teaching, which is, and wants to be only moral, with its absolute standards, beginning with What is a good thesis statement for courage truthfulness of God, and which relegates art, every art, to the realm of lies -- it negates, damns and condemns it.
Behind this mode of thought and valuation, which must be hostile to art if it is at all genuine, I never failed to sense a hostility to life -- a furious, vengeful antipathy to life itself Nevertheless, the point may be well taken.
All are fiercely moralistic, whose tendency will always be to anaesthesia. Nietzsche may well accuse Christianity of "hatred of life," since that is how a world-denying attitude arguably might be interpreted, but this clearly has no necessary connection to full anaesthesia.
The accusation cannot be made with anything like the same force against Judaism or Islam, whose attitude towards the world is rather different; and, most strikingly, it is unrelated to 20th century political ideologies, secular, nihilistic, and even atheistic -- Naziism and Communism -- whose moralism and anaesthesia are entirely of a political and world-affirming character.
As examined elsewhereNietzsche will later rail against Judaism and Christianity for simply conceiving of morality at all, regardless of any possible moralism or anaesthesia. Despite the ominous dynamic of the French Revolution, Nietzsche has no sensitivity and in his day little precedent for a totalitarian political, rather than religious, moralism and anaesthesia.
Recent examples are now abundant. Nietzsche elaborates on the "hatred of life" accusation: Christianity was from the beginning, essentially and fundamentally, nausea and disgust of life with life, which as faith in "another" or "better" life, was only concealed, masked, and dressed up.
Hatred of the "world," condemnations of the passions, fear of beauty and sensuality, a beyond invented the better to slander this life, at bottom a craving for nothingness, for the end, for respite, for the "sabbath of sabbaths" -- all this always struck me, no less than the unconditional Will of Christianity to recognize only moral values, as the most dangerous and uncanny form of all possible forms of a "will to collapse" -- at the very least a sign of abysmal sickness, weariness, discouragement, exhaustion, and the impoverishment of life.
For, confronted with morality especially Christian, or unconditional, moralitylife must continually and inevitably be in the wrong, because life is something essentially amoral Thus, the Buddha asked Kassapa why he had forsaken the fire sacrifice of the Brahmanic religion and become a Buddhist monk; and Kassapa answered: It is visible things and sounds, and so tastes, pleasures and woman that the sacrifices speak of; because I understood that whatever belongs to existence is filth, therefore I took no more delight in sacrifices and offerings.
The Eastern religions never become the targets of the bitterness and fury that Nietzsche directs at Christianity and Judaism. He truly seems to have some personal animus that is not justified by any theory -- whether of aesthetics or morality.
To Schopenhauer, good religions are world-denying, manifest especially through monastic institutions. Bad religions are world-affirming and eschew monasticism. Among the latter are Protestant Christianity, Judaism, and Islam. Nevertheless, the statement that "nothing counts except moral values" is an excellent definition of moralism, though it could be as equally true of Buddhism dharma or Confucianism as of Christianity or Judaism.
What the reader may then miss is that the denial of "nothing counts except moral values" is "something counts besides moral values" and not the stronger statement "moral values do not count at all. In the Preface again, he says of The Birth of Tragedy that: The independence or reality of morality itself is dismissed as he says, "Morality, on this view, became a mere fabrication for purposes of gulling: The notion that it is simply a means of deception, as the instrument of vindictive Jewish but apparently not Buddhist or Confucian revenge, is developed at length in the Genealogy of Morals.
The Golffing translation, although a striking statement, does not match the German text very well, and this problem is discussed elsewherewith the German text and an alternative translation.
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May 06, · What is a good thesis statement for courage?
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