Biography of Friedrich Nietzsche

Biography of Friedrich NietzscheAll the Inte lie downing People are Missing in Heaven Biography of Friedrich NietzscheFriedrich Wilhelm Nietzsche born on October 15, 1844 in Rcken bei Ltzen, Prussian Saxony he was a German philosopher most attribute for his brash animadversion close to deity railroad liness and the intent in compete in society and mortality. What makes Fredrick contentious by even todays standards is so legion(predicate) citizenry promise him as a wan man while another(prenominal)s see him as a mad genus save no matter what your option of him one thing thunder mug be said that he was a man al carriages seeking the truth.Nietzsche grew up in the sm wholly t bestow of Rcken, near Leipzig, in the Prussian province of Saxony. His name comes from King Frederick William IV of Prussia, who turned 49 on the day of Nietzsches birth. He had one brother Joseph who died in 1850 and one babe Elisabeth while he was nalways extremely close with either sib growing u p afterward in life he became contiguous with Elisabeth (Sherefkin, J). Carl Ludwig Fredericks father was a pastor and died of a brain bread and butter early on in his child hood which I olfactory sensation might have a lot to do with his bringing close to explicatehers regarding theology. compendiously after(prenominal) the tragic death of twain his brother and father the rest of the family move to Ger umpteen to live with his grandmother. From the ages of 14 to 19, Nietzsche attended a premiere-rate boarding school epoch, Schulpforta, dictated not far from Naumburg, where he prepared for university studies. The schools educational atmosphere was reflected in its long history as a former Cistercian monastery and its buildings included a 12th century Romanesque chapel and a 13th century Gothic perform (Nietzsche Nov 2007). fleck attending this religious affiliated boarding school he met some life long friends Paul Deussen and Caral Von Gersdorff both perambulation m embers of the community. While at school as a teenager he was very interested in the arts and music I know maybe while he didnt unfeignedly continue this making love in life it helped shape his views of that a lot of this are whimsical in on that point own right and should not be conformed for piety or society.After graduating from Schulpforta, Nietzsche entered the University of Bonn in 1864 as a theology and linguistics student, and his interests soon gravitated more than than exclusively towards philology a discipline which thusly centered upon the reading material of important and biblical texts. Inspired by Ritschl, and next him to the University of Leipzig in 1865 an institution located closer to Nietzsches hometown of Naumburg, Nietzsche rapidly established his own academic reputation through his published strains on Aristotle, Theognis and Simonides. In Leipzig, he developed a close friendship with Erwin Rohde (1845-1898), a fellow philology student and future philologist, with whom he would correspond extensively in later years (Sherefkin, J). The World as Will and Representation in 1818 by Schopenhauers who had some what of a pessimistic view of the current world and was an atheistic at the time this book came out Nietzsche was twenty-one this formed m any(prenominal) of his ideas. Then in that location was the book that argued that Kants ideas regarding the metaphysical world were unconventional and whence this got him interested in the after life.At twenty-three Nietzsche was undeniable by the government to complete one year in the war machine however he did not last long due to an lesion in his chest which put him on wander leave. Due in part to Ritschls support, Nietzsche received a generous offer to become professor of classical philology at the University of Basel before having completed his doctorate or certificate for teaching. After moving to Basel, Nietzsche renounced his Prussian citizenship for the rest of his life he remained officially stateless. With the help of some esteemed colleagues in 1872, Nietzsche published his startle book, The Birth of Tragedy out of the Spirit of Music. However, his colleagues in the field of classical philology, including Ritschl, fetched inadequate interest for the study. Due to his failure he became stray among many of his incompatible parts however this gave Fredrick time to reflect and tag on to his works which in this time period created four long essays. With the upshot of Human, All Too Human in 1878 on subjects ranging from metaphysics to moralisticity and from religion to the sexes, Nietzsches removal from the philosophy of Wagner and Schopenhauer became apparent. Nietzsches friendship with Deussen and Rohde began to deteriorate as well. Becoming more of a loner he went his separate way to try to hear a wife, however also at this time his heath was worsen one of which might have been his infection of syphilis which he undertake when he was in the military. He became some what of gypsy publishing cockcrow (1881), The Gay Science (1882/1887), Thus Spoke Zarathustra (1883-85), Beyond favorable and darkness (1886), and On the Genealogy of Morals (1887). Nietzsches final active year, 1888, saw the end of The Case of Wagner (May-August 1888), Twilight of the Idols (August-September 1888), The Antichrist (September 1888), Ecce Homo (October-November 1888) and Nietzsche Contra Wagner (December 1888). On the morning of January 3, 1889, while in Turin, Nietzsche experienced a mental breakdown which left him an unsound for the rest of his life. Upon witnessing a horse being whipped by a coachman at the piazza Carlo Alberto although this episode with the horse could be anecdotal he threw his arms nigh the horses neck and collapsed in the plaza, never to return to full sanity.Spending a lot of his time in Germany effected some of his view points because at this time before all the wars and such Germany was one country who h ad little problems. His book, Twilight of the Idols talks about how Germany needs to stop consuming them selves with beer and slit concentrating more on gaining knowledge and sophistication. He in part blames French and Britain culture for this because what they allowed Germany to become was a sea of nothingness. Also I pure tone he was able to see that because the German populate were so hick it would lead to even more corruption in source for the church all the way up to the government. The best way to underwrite mass is arm them with as little information as possible so they have nothing to go buy.Nietzsche completed Human, All-Too-Human in 1878. Here, he often reflects upon cultural and mental phenomena in reference to individuals organic and physiological constitutions. The idea of power infrequently appears as an explanatory principle, but Nietzsche tends at this time to invoke self-indulgent considerations of pleasure and pain in his explanations of cultural and psy chological phenomena (Nietzsche Vogt press). This book comprises more a collection of debunking of unwarranted assumptions than an interpretation, though it offers some elements of Nietzsches thought in his arguments he uses his perspectives and the idea of the forget to power as descriptive devices, though the latter on his writing verbalize this a lot better.In Daybreak Reflections on Moral Prejudices Nietzsche de-emphasizes the role of pleasure-seeking as a motivator and accentuates the role of a feeling of power. His relativism, both moral and cultural, and his critique of Christianity also reach bullyer maturity (Nietzsche Cambridge). In Daybreak Nietzsche devoted a drawn out passage to his criticism of Christian biblical writings including its arbitrary interpretation of objects and images in the senile Testament as prefigureements of Christs crucifixion.In Beyond Good and Evil, Nietzsche identified imagination, self-assertion, danger, originality and the world of respec ts as qualities of au pasttic philosophers, as opposed to incidental characters who steep in dusty scholarship. Nietzsche also took aim at some of the worlds great philosophers, who grounded their outlooks wholeheartedly upon concepts such as self-consciousness, free will, and either/or bipolar thinking. Alternatively, Nietzsche philosophizes from the perspective of life located beyond good and malign, and challenges the entrenched moral idea that exploitation, domination, injury to the weak, destruction and appropriation are universally offensive behaviors (Nietzsche Oxford). Above all, he believes that living things aim to discharge their strength and express their will to power a pouring-out of expansive energy that, quite naturally, can entail danger, pain, lies, deception and masks. As he views things from the perspective of life, he hike up denies that at that place is a universal godliness valid indiscriminately to all human beings, and instead assign a series of morali ties in an ordination of rank that ascends from the plebeian to the nobles.The word I obscures and fudges together a whole complex of commanding and obeying wills. This freedom of the will comes scarce from identifying this I as the source both of the commanding and the obeying (Nietzsche Jungle). The concept of free will also relies on the erroneous notions of cause and effect, which see our will as a cause. Cause and effect are a part of a larger picture of physics, according to which nature is governed by laws. Nietzsche argues that this is a democrats interpretation of nature we could equally well see it as totally lawless, governed only by the unfettered assertion of wills.On the Genealogy of Morals first essay states within Christian morality are products of self-deception, since they were forged in the bad air of revenge, resentment, hatred, impotence, and cowardice. In this essay, as well as the next, Nietzsches polemical references to the blond beast in connection with m aster morality also appear. In the second essay, Nietzsche continues with an account of how feelings of guilt, or the bad conscience, arise and as a consequence of an unhealthy Christian morality that turns an evil eye towards our natural inclinations. Nietzsche focuses upon the truth-oriented ascetic ideals that underlie and inform prevailing styles of art, religion and philosophy, and he offers a particularly sarcastic critique of the priesthood the priests are allegedly a group of weak slew who guide even weaker people as a way to experience power for themselves (Nietzsche Oxford). The third essay also contains one of Nietzsches clearest expressions of perspectives the idea that there is no absolute, God observance us standpoint from which one can experiences anything that is around them. When reading his work the thing that I most found fascinating to think about was Nihilism or rather Existentialism the idea that fate is in everyones own hands that there is no god to control us.In The Antichrist, Curse on Christianity September 1888, Nietzsche expresses his disgust over the way noble values in Roman Society were corrupted by the rise of Christianity, and he discusses specific aspects and personages in Christian culture the Gospels, Paul, the martyrs, priests, the crusades with a view towards showing that Christianity is a religion for weak and unhealthy people, whose public historical effect has been to undermine the healthy qualities of the more noble cultures (Nietzsche Cosimo Classics ).Nietzsche has many publish and unpublished works however I feel it is the ones I have given a breife summery about are the ones that really affect social theory. While most of his critisum regarding power is towards christianity and god it is balmy to take his consepts and throw them to many other aspetcts of society. For instances his idea behind that controling people by revenge and penalty is a abuse of power is oftentimes like newfangled American soceity an d how the government is able to use there adjenda to control the media. There revenge is on thoes who are trying to counter act what there trying to make American Citzens belive such as the war on terror and then they use punishment by pupposly with holding vital information to the public, which really does affect dessitions down the line and while this might not seem like sever punishment it still is enough to keep people in line. This abuse of power is what neitzsche saw in religon the pope was able to tell the weak and the sick to behave a certain way not to fight the in justices there facing in their lives because all wll be fixed when they get to the kingdom of heaven.He speaks out strongly against the morality of the herd that encourages a weighted averageness in all. He materializes such a mediocrity in modern scholarship, which is overly concerned with digging up dry, dull facts. Nietzsches ideal philosopher creates meaning and values, and does not simply deal with empty facts. Nietzsche asserts that there is an order of rank according to which the spiritual strength of all people can be measured. Because of this difference between people, it would be absurd to apply one moral code to all people. This is true because you dont see many people in todays world trying to find something new to shead light on most people only get to learn about the same dull matters everyday to keep them rivet on stuff that should really no matter like fastion and icon stars. All of this mind numing stuff is almost like an alter earth that the american people galdy bye into. This then leads to scholars not aiming to high when it comes to philsophical ideas this may because they them selves have been so brain washed by he quotidian life they interact with everyday or prehapps the most radical and spirit worthy theories are the ones being kept out of mainstream society in order to keep the nothingness alive.To prove that in equating and raceisum exist on every level he uses women and of course from one nationality to the next there are biased options and this is how he begins his work on anti semitisum. While his intentions may not have been ill mannered some of his consepts were taken on by Hitler along with Neitzsche idea that he was better then god could be or any human making him supior to everyone which is barely what Hitler belived to. I think that for him to belive that the consept of god and religon had to much power doest make it any better if the power is in his hands. Through most of his life he was not one looked at has a leader or ever given the chance to have more power then he could handle therefor no one could really say what he would do with that power. However we can look through history and see what happens when one belives their suprior to people and espically specfic groups and no one better exeplafies this better then Hitler.Another critcisum I have of his work would be that while he forcuoses on courrption and power from a view point about god and christinaity I feel he doest anlyze from the prospective of soceity and the governement. As well as other religons he acts as if it is only one particular religon that is courrpt and even by todays standards this is far from true its amost like you can look at human nature and see that the powerful will always be there to control the weak by any means nessary.What distinguishes Nietzsche from other nineteenth-century critics of religion, morality and nineteenth-century life is that he does not search for a more effective moral life he attempts to save life from morality itself. He argues that nineteenth-century culture experiences life as a form of nihilism because it has invented a series of moral concepts such as truth, selflessness and equality that have been raised above life in order to nonplus and judge life. Nietzsches philosophy insists that we ask questions what does it mean to think? Or what is the value of life? It is his willingness to ask th ese imperative questions that have made him so controversial yet so genus. So even today in modern American culture he is consistently being debated slowly ever-changing the view points of many all over the world.Work CitedExistential underseal Introduction. (n.d.). Retrieved November 5, 2007, from http//www.tameri.com/csw/exist/exist.html.Flynn, T. (2006). Existentialism A Very Short Introduction (Very Short Introductions). New York Oxford University Press, USA.Friedrich Nietzsche. (n.d.). Retrieved November 5, 2007, from http//www.kirjasto.sci.fi/nietzsch.htm.Nietzsche, F. (2003). Beyond Good and Evil (Penguin Classics). London Penguin Classics.Nietzsche, F. (1997). Daybreak Thoughts on the Prejudices of Morality (Cambridge Texts in the History of Philosophy). New York Cambridge University Press.Nietzsche, F. (2007). Human All-Too-Human A withstand For Free Spirits. New York Vogt Press.Nietzsche, F. (1998). On the Genealogy of Morals A Polemic. By way of clarification and sup plement to my last book Beyond Good and Evil (Oxford Worlds Classics). New York Oxford University Press, USA.Nietzsche, F. (2005). The Anti-Christ. knoxville Cosimo Classics.Nietzsche, F. (1968). The Will to Power. New York Vintage.Nietzsche, F. (2007). Thus Spake Zarathustra (A BOOK FOR all AND NONE). Little Books Of Wisdom Book Jungle.Sherefkin, J. (n.d.). NYPL, Nietzsche Research Guide. Retrieved November 5, 2007, from http//nypl.org/research/chss/grd/resguides/nietzsche/.