23 août 2009
My Philosophy Essay 1 BA 2008-2009.
DATE: 5TH DECEMBER 2008
ESSAY TOPIC: "WHAT DOES NIETZSCHE MEAN BY A TRANSVALUATION OF VALUES? WHY DOES HE THINKS SUCH A TRANSVALUATION IS NECESSARY? HOW CAN IT BE ACHIEVED?"
According to Nietzsche human being existence does not necessary depend on a pre-existence pattern of values. Therefore, human beings bear accountability to create news values in order to sustain their own lives.
This essay discusses the meaning of a transvaluation of values according to Nietzsche, the motives underpinning its establishment and how can this process be achieved. In order to analyse the true meaning of this mechanism I would consider to define the main terms of the topic, secondly look at several issues from history, philosophy, modernism which may have attracted Nietzsche passion on values and finally it will be of necessity to look at how practically this procedure of re-evaluation of principles can be fulfilled.
From a philosophical perspective, values are categorized in two sets: subjective and objective. Subjective values refer to a personal stance, occupying a sort of choice, and immune to rational argument. This includes a kind of reverence and respect. In contrast, objective values can be guided and corrected from a standpoint, regardless of the existence of the requirements of rationality, human nature, God, or other authority and choice. The creation of new values involves a systematic method used by Nietzsche. This method is named transvaluation of values. In the simplest terms Nietzsche defines a transvaluation of values as the process of surmounting the reigning decadent and corrupt ethical principles. As above described, values are norms established by the rulers of institutions, corporations, communities, religion and philosophical idealism as Plato’s. These dogmas constitute forces which heavily weigh on human beings and undermine their capacity of creation. Nietzsche considers men of being able to create news values which are conform and can respond to their personal needs. Furthermore, he states that men are the relevant sources of their values. Through their senses, human beings are sufficiently up to create news ethical precepts. It does not require a standard of values so that human life can be productive or prosperous. Standardized moral values serve as prudence and safeguard towards social order. But, Nietzsche argues that, social tranquillity advocated by the rulers and philosophers does not procure happiness to the human beings. In contrary, this subordination freezes their performance in day to day life. Also, individuals are encapsulated as wells as their abilities to invent, restructure and actualize ethical principles.
Nietzsche thinks that a transvaluation of values is important because old standards do not reflect the current individual identity. They do represent the old man who had an old-fashioned apprehension towards the cosmos and its inhabitants. The world might be considered as a dynamic unity and those who dwell in it, are supposed to follow the course of all metamorphoses which are occurring in space and in time. In this stage, Nietzsche appeals to philosophy to be considered as art rather than a science of fiction and illusion. As he describes the artist’s sense of truth that is based on his availability to plunge himself in the deepest part of his existence, segment it into pieces and extract what is meaningful for life. Consequently this practice benefits at priori to the individual and serves as a shield of protection against the anti-values. Any other process which does not cadre with his method of creation has no impact (Nietzsche, p125). He stresses that, Platonism’s tradition offers nothing more then distraction of individuals. Human beings are subjected to be just consumers instead of being productive. What has been established is enough. Additionally, he argues that Plato thoughts on moral standard, existence of real world, essence, eternal truths, appearance, reason, are pure imaginary tales. In relation to morality, Nietzsche states that individuals are held accountable for their actions committed in society. The judgement classes actions into just and unjust. In Nietzsche viewpoint, the decision in relation to human beings actions should not be based only on the principle of good and evil. In contrary, it should be extended to the search of true motivations and nature of their acts. Usually men are punished for grieves caused by their actions. However, Nietzsche states that man’s nature, his motives, his actions and effects he engenders cannot hold him accountable. Because, accountability itself is based on an error.
Yet, the moral standard has been dominated by Christianity. This concept of religion put men in slavery by making promises which are unfulfilled since centuries. The belief in an invisible God engenders a physical weakness into human beings lives. And yet, Christianity represents a superpower in which individual can count and surrender themselves. That enables those who accept as true that spiritual strength to stand firm in time troubles. Christianity has established the basic ethical precepts which may have featured individuals living in communities. Those of individuals, who do not proffer Christianity and their forces, are simply considered as evil or negative forces. Christianity ensures human individuals for the after-life. This kind of statement is viewed by Nietzsche as compromising individual lives in the present and in the future. Also, Christianity has made everyone blind and intoxicated with hymns and Eucharistic songs. It seems so difficult to see the way out. Everyone is suffering with blindness and is kept in darkness. Christianity exposes human beings to the eternal obscurantism. The analogy of Smile of the Sun can be profitable to this category of individual beings affected by Christianity sightlessness.
The sun, I think you will agree, not only makes we see visible, but causes the process of generation, growth and nourishment, without itself being such a process (Plato, 509b, p235).
After rejecting Christianity, Nietzsche states the death of God. God has been killed along with the metaphysical approaches and the basic values which incarcerated human being. Consequently, the spaced occupied by these values is vacuumed.
This situation makes an appeal to Nihilism a theory promoting the state of believing in nothing, or of having no allegiances and no purpose.
One of the reasons which push Nietzsche to opt for a transvaluation of values is modernity and capitalism.
Modernity has brought prosperity, welfare, good conditions for life to human beings. Science and industrialisation work instead of man. A system based on life routine is set to manage individual social life and its outcome. Physical body is well treated and the spiritual remain in a permanent lethargy. Inactivity is prized as a common way of living. Creativity is not in agenda simply buried. Nietzsche considers, modernity not helping human beings to progress, to challenge the statuquo and become more inventive. But, capitalism profits on the labor of the weak. Human beings is used a tool machine of production, regardless his state. Work becomes the keystone point of his life. This relationship between man and his work creates an unbreakable link, leading to exploitation. Where the dividends of his work are dedicated to another class of individuals called themselves as the bourgeoisie. Therefore, according to Nietzsche, human beings are just used as animals who cannot think about their own existence. That’s why he aims to a transvaluation of values. The main question that remains is how to achieve that process?
In order to accomplish his project, Nietzsche proceeds to the rejection of Platonism’s tradition, to the Decoration of the death of God, the nihilism and anti- nihilism, the creation of will of power and the identification of Superman.
By rejecting Platonism’s tradition Nietzsche replaces old norms by the news ones which touches human being true substance of his existence. These values are not borrowed from somewhere else, they emanate within the individual himself. Moreover, they are not another man made product, but his own invention. Next, Nietzsche proclaims the decoration of the death of God. God was at the centre of the establishment of the moral standard tradition. The death of God means the death of standard ethical principles. Consequently, all yokes are broken and the freedom of man and his will may be inevitable. This state favours human being to be imaginative. Another step is the nihilism anti-nihilism. The inexistence of any belief gives man opportunity to human beings to built confidence and trust. This helps for his development and progress. Individual life will no longer be directed by any traditional ethical dogmas. Anti-nihilism, warns human beings on reprisals which may come due the emptiness state left after the rejection of Plato’s Christianity and the death of God. Added to this, the will of power would enable individual beings to create what has not been created before. This strength and determination to creativity will positively impact society as a whole. The will of power will inward each individual member of the community. The purpose of this will of power is not merely to satisfy individual desires but to serve as new moral principles of innovation and creation of values. Those from community who will remain to their commitment will sacred Supermen.
This essay has discussed the meaning of a transvaluation of values according to Nietzsche, the reasons grounded his new policy and how the process can be achieved. By a transvaluation of values Nietzsche means that old values are to be assessed and replaced by new ones and human being is the artisan of that task. Reasons for the establishment of that process are the effects produced by traditional moral standard. And finally, rejecting old-fashioned norms coupled with a drive to will for power might be considered as tools of paramount important for a duplicate success, meaning human being life and Nietzsche’s transvaluation of values project.
BIBLIOGRAPHY.
Hollingdale R.J: A Nietzsche Reader (2003), Penguin books, England
Perry J. and eds.: Introduction to Philosophy, Classical and Contemporary Readings, (2007) Oxford University Press, New York
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