Nietzsche discusses the complexities of the German soul (§ 244 ), praises the Jews and heavily criticizes the trend of German anti-Semitism (§ 251 ).

Here Nietzsche criticizes Darwin, as he frequently does, as naive and derivative of Hobbes and early English economists and without an account of life from the " inside " ( and consider in this light Darwin's own introduction to the first edition of Origin ) ( consider also Nietzsche's critique to the effect that Darwinism, as typically understood, is trading in a new version of the Providential ):

He criticizes Bookchin's appropriation of the anarchist tradition, arguing against his dismissal of authors such as Stirner and Paul Goodman, rebuking Bookchin for implicitly identifying such authors with anarcho-capitalism, and defending what he calls an " epistemic break " made by the likes of Stirner and Nietzsche.

In addition, Nietzsche ( in Beyond Good and Evil ) and Alasdair MacIntyre ( in After Virtue ) have pointed out that the ancient Greeks did not associate morality with altruism in the way that post-Christian Western civilization has done.

Nietzsche distinguishes a morality that is strong or healthy, meaning that the person in question is aware that he constructs it himself, from weak morality, where the interpretation is projected on to something external.

The death of God, in particular the statement that " we killed him ", is similar to the self-dissolution of Christian doctrine: due to the advances of the sciences, which for Nietzsche show that man is the product of evolution, that earth has no special place among the stars and that history is not progressive, the Christian notion of God can no longer serve as a basis for a morality.

His project was particularly influenced by Nietzsche, his " genealogy of knowledge " being a direct allusion to Nietzsche's " genealogy of morality ".

The problem with morality, according to Nietzsche, is that those who were considered “ good ” were the powerful nobles who had more education, and considered themselves better than anyone below their rank.

Similarly, Nietzsche, in On the Genealogy of Morals, speculated about the historical development of Judeo-Christian morality, with the intent of questioning its legitimacy.

") from his book On the Genealogy of Morals, Friedrich Nietzsche discusses what he terms the " ascetic ideal " and its role in the formulation of morality along with the history of the will.

Nietzsche describes the morality of the ascetic priest as characterized by Christianity as one where, finding oneself in pain or despair and desiring to perish from it, the will to live causes one to place oneself in a state of hibernation and denial of the material world in order to minimize that pain and thus preserve life, a technique which Nietzsche locates at the very origin of secular science as well as of religion.

Nietzsche is clearly portraying a " new " or " different " Zarathustra, one who turns traditional morality on its head.

Although the beatitude concerning the meek has been much praised even by some non-Christians such as Mahatma Gandhi, some view the admonition to meekness skeptically, e. g. Friedrich Nietzsche saw the verse as embodying what he perceived as a slave morality.

Equivalent to the ' top dog ' position in the model of Fritz Perls, to ' I'm ok ' in the ' life positions ' model of Transactional analysis, and to master morality in the model of Friedrich Nietzsche.

" The philosopher Friedrich Nietzsche did not like either type of equality and was opposed in principle to democracy, and he associated equality with what he termed " slave morality.

Quoting Nietzsche and Herbert Spencer, he rejects the " slave morality " of socialism, even at socialist meetings.

In Beyond Good and Evil, Nietzsche accuses past philosophers of lacking critical sense and blindly accepting Judeo-Christian premises in their consideration of morality.

The work moves into the realm " beyond good and evil " in the sense of leaving behind the traditional morality which Nietzsche subjects to a destructive critique in favour of what he regards as an affirmative approach that fearlessly confronts the perspectival nature of knowledge and the perilous condition of the modern individual.

This morality of intentions is, according to Nietzsche, a " prejudice " and " something provisional [...] that must be overcome " (§ 32 ).

In a discussion that anticipates On the Genealogy of Morality, Nietzsche claims that " Morality is in Europe today herd-animal morality " (§ 202 )— i. e., it emanates from the ressentiment of the slave for the master ( see also § 260, which leads into the discussion in Genealogy, I ).

Undershaft's morality can be compared to the philosophy of Friedrich Nietzsche.

Subject to the old-fashioned philosophical morality of Nietzsche which frequently leads him into jail or disgrace.

Its teachings are based on individualism, self-control and " eye for an eye " morality, drawing influences from the rituals and ceremonies of occultist Aleister Crowley and the philosophies of Friedrich Nietzsche and Ayn Rand.

Nietzsche claimed that the Christian religion and its morality are based on imaginary fictions.

Nietzsche thinks his notion of the will to power is far more useful than Schopenhauer's will to live for explaining various events, especially human behavior — for example, Nietzsche uses the will to power to explain both ascetic, life-denying impulses and strong, life-affirming impulses in the European tradition, as well as both master and slave morality.

" In various ways, German Idealism after Kant, and major later figures such Nietzsche, Bergson, Husserl, Scheler, and Heidegger, remain pre-occupied with this problem of the justice of the metaphysical demands or urges of reason.

While section six is relatively mild, section seven, which is highly paradoxical, has resulted in Nietzsche ’ s " popular " reputation for misogyny, on account of shallow interpretations, or doctrinaire demands as to what may or may not be said.

Nietzsche noted a link between crime and creativityin The Birth of Tragedy he asserted: " The best and brightest that man can acquire he must obtain by crime ".

For in these was reflected that which a personality must feel concerning the evolution and essential being of humanity when this personality is kept back from grasping the spiritual world by the restricted thought in the philosophy of nature characterizing the end of the 19th century .... What attracted me particularly was that one could read Nietzsche without coming upon anything which strove to make the reader a ' dependent ' of Nietzsche's.

* This tendency never accomplishes itself because it runs into a counter-tendency with which it forms a metastable equilibrium ( it must be pointed out how close this conception of the dynamic of individuation is to the Freudian theory of drives, but also to the thinking of Empedocles and of Nietzsche ).

Nietzsche scholar Walter Kaufmann has described an argument originally put forward by Georg Simmel, which rebuts the claim that a finite number of states must repeat within an infinite amount of time:

Nietzsche alleged that "... one is not ' converted ' to Christianity — one must be sufficiently sick for it.

Opposed to a biological and voluntary conception of the Wille zur Macht, Heidegger also argued that the will to power must be considered in relation to the Übermensch and the thought of eternal recurrence — although this reading itself has been criticized by Mazzino Montinari as a " macroscopic Nietzsche ".

Like Nietzsche, Sloterdijk remains convinced that contemporary philosophers have to think dangerously and let themselves be ' kidnapped ' by contemporary ' hyper-complexities ': they must forsake our present humanist and nationalist world for a wider horizon at once ecological and global.

A professor at the University of Constantinople, where his first course of lectures was on Nietzsche and the `` philosophy of action '', Vincent Berger becomes head of the propaganda department of the German Embassy in Turkey.

The thought of German philosopher Friedrich Nietzsche has been influential in individualist anarchism specifically in thinkers such as the French Émile Armand, the Italian Renzo Novatore, the Colombian Biofilo Panclasta, and also " translations of Nietzsche's writings in the United States very likely appeared first in Liberty, the anarchist journal edited by Benjamin Tucker ".

Argentine anarchist historian Angel Cappelletti reports that in Argentina " Among the workers that came from Europe in the 2 first decades of the century, there was curiously some stirnerian individualists influenced by the philosophy of Nietzsche, that saw syndicalism as a potential enemy of anarchist ideology.

Although he later worked less on Aristotle, Heidegger recommended postponing reading Nietzsche, and to " first study Aristotle for ten to fifteen years.

Owing to Wagner's relationship with the then unknown philosopher Friedrich Nietzsche, the first Bayreuth festival is cited as a key turning point in Nietzsche's philosophical development.

Though at first an enthusiastic champion of Wagner's music, Nietzsche ultimately became hostile, viewing the festival and its revellers as symptom of cultural decay and bourgeois decadence — an event which led him to turn his eye upon the moral values esteemed by society as a whole-" Nietzsche clearly preferred to see Bayreuth fail than succeed by mirroring a society gone wrong.

Friendly Fire ( 1992 ) is, like Black's first book, an eclectic collection touching on many topics including the Art Strike, Nietzsche, the first Gulf War and the Dial-a-Rumor telephone project he conducted with Zack Replica ( 1981-1983 ).

Nietzsche, another German philosopher, dedicated his first full-length book, The Birth of Tragedy ( 1872 ), to a discussion of the origins of Greek tragedy.

Nietzsche wrote in the eighteenth section of the first chapter of Beyond Good and Evil that

Much later, Friedrich Nietzsche would recognize in him the poet who first acknowledged the Orphic and Dionysian Greece of the mysteries, which he would fuse with the Pietism of his native Swabia in a highly original religious experience.

* Cagliostro is mentioned by Friedrich Nietzsche in section 194 of Beyond Good and Evil, first published in 1886: " One type wants to possess a people – and all the higher arts of a Cagliostro and Catiline suit him to that purpose.

Zeller was also, in Philosophie der Griechen, one of the first to use the term " übermensch ", later reified by Nietzsche, in adjectival form: "... so kann die Glückseligkeit, welche in ihr besteht, auch als eine übermenschliche, die Glückseligkeit der ethischen Tugend dagegen als das eigenthümlich menschliche Gut bezeichnet werden.

Nietzsche commented in Ecce Homo that for the completion of each part: " Ten days sufficed ; in no case, neither for the first nor for the third and last, did I require more " ( trans.

This concept first occurred to Nietzsche while he was walking in Switzerland through the woods along the lake of Silvaplana ( close to Surlej ); he was inspired by the sight of a gigantic, towering, pyramidal rock.

It offers formulations of eternal recurrence, and Nietzsche for the first time speaks of the Übermensch: themes that would dominate his books from this point onwards.

Prompted by Nietzsche, Erwin Rohde — a friend who had written a favorable review that sparked the first derogatory debate over the book — responded by exposing Wilamowitz-Moellendorf's inaccurate citations of Nietzsche's work.

Friedrich Nietzsche, first influenced by Schopenhauer, developed afterward quite another attitude, exalting the will to power, despising weak compassion or pity, and recommending us to embrace willfully the ' eternal return ' of the greatest sufferings.

Strauss wrote that Friedrich Nietzsche was the first philosopher to properly understand relativism, an idea grounded in a general acceptance of Hegelian historicism.

His first studies revolved around Immanuel Kant, Arthur Schopenhauer, and especially Friedrich Nietzsche.

The concept itself was popular with Friedrich Nietzsche and the phrase ( in translation ) is used at least once in the first sequel to Human, All Too Human ( 1879 ).

According to Ronald Merrill, Kira in the first edition " adopts in the most explicit terms possible the ethical position of Friedrich Nietzsche.

The two books on Nietzsche were the first to be published in England as a systematic introduction to Nietzschean thought.

John Locke's chapter XXVII " On Identity and Diversity " in An Essay Concerning Human Understanding ( 1689 ) has been said to be one of the first modern conceptualizations of consciousness as the repeated self-identification of oneself, through which moral responsibility could be attributed to the subject — and therefore punishment and guiltiness justified, as critics such as Nietzsche would point out, affirming "... the psychology of conscience is not ' the voice of God in man '; it is the instinct of cruelty ... expressed, for the first time, as one of the oldest and most indispensable elements in the foundation of culture.