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The difference is more complicated, however, than merely that the weak and strong utilize different moral concepts for the non-good. (Only upon seeing this will you understand the difference Nietzsche is trying to describe between the weak and the strong.) 3.How do you think Nietzsche would answer the following objection to his genealogical account: "If the so-called slaves were able to overthrow the so-called nobles, then wouldnt that mean that the so-called slaves were actually strong? " In other words, is Nietzsche advocating a moral relativism or nihilism of "Might makes right"? Use the following to help you organize the topics of the third essay.In Nietzsche’s account, the original free-roaming man lacked memory.
If you’ve been wondering how the blond beasts, acting only on brute instincts, can be the fount of creativity and culture (an honor I would hardly expect him to confer upon the herd), the answer is that creativity is merely a matter of the reorganization, the imposition of a new form, upon whatever is to hand.
So long as any “reorganization” counts as creation (as a building may be “reorganized” into a pile of rubble, for example), intellect is unnecessary.
The first essay, "' Good and Evil,' ' Good and Bad'" contrasts what Nietzsche calls "master morality" and "slave morality." Master morality was developed by the strong, healthy, and free, who saw their own happiness as good and named it thus.
By contrast, they saw those who were weak, unhealthy, and enslaved as "bad," since their weakness was undesirable.
In this same passage, reorganization is often referred to as reinterpretation.
That is, one important way in which social institutions are reshaped to new functions involves reinterpreting their meaning in society, reconceptualizing them as it were.
Friedrich Nietzsche’s “On the Genealogy of Morality” includes his theory on man’s development of “bad conscience.” Nietzsche believes that when transitioning from a free-roaming individual to a member of a community, man had to suppress his “will to power,” his natural “instinct of freedom”(59).
The governing community threatened its members with punishment for violation of its laws, its “morality of customs,” thereby creating a uniform and predictable man (36).
The slave separated the noble (the doer) from his instinctive actions (the deeds) and claimed the noble possessed “free will;” the slave believed “the strong are free to be weak” (26).
The slave set up the ideal of his own weak and passive instincts being “good” and the strong and active instincts of the nobles being “evil” (26-27).