Every type of entity has its own privilege. Nietzsche believes that injustice never lies in unequal rights - it consists in the claims for 'equal' rights.
He believes that attempts to minimize inequality by slowing the progress of the highest-achieving backfires. While it is supposed to help the lowest-achieving, it actually serves to diminish their flourishing. This is not to say that he wants to do away with all equality.
22 The reason for Nietzsche's hostility to the notion of equal rights thus arises out of his concern that human beings, along with their values and morality, should continue to evolve.
It remains to be explained why Nietzsche thinks that genuine values are created only by those individuals who have created themselves in this way. In his view, values are a par4cular kind of desire (BGE 211). They are those desires that are stable over 4me and deeply important to the person, defining who he or she is.
Nietzsche takes these negotiations as an illustration of his thesis on the origin of justice. Thus, justice ensures true interpretation of an individual perspective, i.e. makes the establishment of values possible, which Nietzsche understands as “serving the truth”.
While Nietzsche shared some of the liberal ideas and values such as individualism, private property, economic inequality, suspicion of state power, and dismissed political criticisms of exploitation his philosophy does not have much in common with classical liberalism and capitalism.
In his book The Gay Science (1882), Nietzsche wrote that “God is dead.” His statement about the death of God refers to his belief that traditional Christianity will no longer set the moral standard for human life in the modern world. Nietzsche believed that morality is determined by individual perspectives.
Nietzsche believed that traditional morality was harmful to human beings because it taught them to deny their natural instincts. He argued that human beings were animals and that they had natural instincts that were necessary for their survival.
Clearly a central reason why Nietzsche rejects the traditional notion of free will is that it typically functions to instil guilt, thereby fostering a passive attitude to the world (the rule of the “Thou shall not”s).
Some interpreters of Nietzsche believe he embraced nihilism, rejected philosophical reasoning, and promoted a literary exploration of the human condition, while not being concerned with gaining truth and knowledge in the traditional sense of those terms.
Given the impossibility of justifying equality in this way, Nietzsche concludes that human beings are not equal; some are higher, and others lower. Not many of us will agree with Nietzsche's rejection of basic human equality.
The paradox then is that Nietzsche seems to be endorsing two incompatible views on what constitutes life-affirmation. The naïve view precludes reflection on the totality of life, while the reflective view makes such reflection necessary for life-affirmation.
Nietzsche believed human nature is driven by the will to power, prioritizing strength and influence over pleasure or pain. He saw traditional morality as limiting, urging individuals to transcend norms to reach their potential.
Master-morality values power, nobility, and independence: it stands “beyond good and evil.” Slave-morality values sympathy, kindness, and humility and is regarded by Nietzsche as “herd-morality.”
Marxists theorize that inequality and poverty are functional components of the capitalist mode of production: capitalism necessarily produces inegalitarian social structures. Inequality is transferred from one generation to another through the environment of services and opportunities which surrounds each individual.
In a series of experiments, they showed that members of advantaged groups consistently believed that policies which would actually benefit everyone would harm them, while policies that increased inequalities between groups would always be good for them.
Free will: nihilists reject free will along with all other fundamental truths, but it is a presumption under existentialism. Morality: under nihilism, morality does not exist; but for existentialists, morality can be constructed based on individual experiences and social context.
Nietzsche argues that pity degrades both its bestower and its object. The act of pitying is marked by derision for the object. The object, in turn, senses the superior power of the pitier, and responds with resent- ment.
Indeed, he gave up his Prussian citizenship in order to teach at Basel so he wouldn't risk being called up for military service. For the rest of his life, he remained stateless. A nascent trend in the Second German Reich that Nietzsche especially abhorred was antisemitism.
For Nietzsche's professed feelings about marriage would indeed be conflicted; he saw the institution as beneficial for the raising of children, and thus to society as a whole, but also as a potential burden on a man's personal progress and fulfillment.
Nietzsche's Positive Ethical Vision. While Nietzsche clearly thinks certain states of affairs have positive intrinsic value (in particular, the flourishing of higher men), there is more disagreement among interpreters about what kind of ethics arises from the latter valuation so central to his critique of morality.
Bad conscience, Nietzsche tells us, is a 'serious illness' generated by the fact that primitive proto-human beings ended up being 'imprisoned within the confines of society and peace' (Genealogy, Essay II, §16).
He lived his remaining years in the care of his mother until her death in 1897, and then with his sister Elisabeth Förster-Nietzsche. Nietzsche died in 1900, after experiencing pneumonia and multiple strokes.
Therefore, Nietzsche was both an existentialist (in that he saw values as being freely created by human beings) and a nihilist (in that he believed there were no objective moral values everyone should follow).
Although Nietzsche never commented on Marx's theories, he would have undoubtedly opposed Marx's vision of an equal society. In Twilight of the Idols (1889), Nietzsche boldly proclaims, “The doctrine of equality!…
