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By Simon May

Nietzsche famously attacked conventional morality, and propounded a arguable ethics of "life-enhancement". Simon may perhaps provides a significantly new view of Nietzsche's notion, that is proven to be either progressive and conservative, and to have a lot to provide us this present day after the death of outdated values and the "death of God".

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Nietzsche's Ethics and his War on "Morality"

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To be an artist—only if one has first really seen them. And one needs art as a counterforce to the horror and ugliness of such insight—‘lest we perish of the truth’ (WP, 822). e. both to justify and to transcend that ugliness by making oneself and the world seem more perfect, beautiful, and strong as a result of having once seen it. Thus art, insofar as it is beautiful and enables us to falsify reality with a good conscience, actually helps us to sustain our truthfulness, where honesty alone—especially about the pervasiveness of error—would ‘lead to nausea and suicide’ (GS, 107).

E. ) And the third is that we possess the strength to choose—remembering that, for Nietzsche, choosing depends not on a ‘free will’ as causa prima (which is a fiction), but on a strong will (BGE, 21). Now all three types of receptivity are, in turn, products of the nature, nurture, and previous circumstances that have made us what we are—in short, of our individual history. That individual history is, in turn, indissolubly conditioned by its membership in a particular ethical community with a particular history—a point underlined by two central Nietzschean presuppositions: that the individual self (just like any object) can be intelligibly conceived only as a collection of qualities that lacks anything like a metaphysical continuant standing outside history or time; and that every quality is linked, directly or indirectly, to every other, with the result that the self or an object is, in a crucial sense, its history.

16 Thus, Nietzsche says of ‘great suffering’ that ‘only this discipline has created all enhancements of man so far’ (BGE, 225; cf. BGE, 270, and TI, IX, 38). 17 This range is fixed (which is why Nietzsche finds the idea, associated with some forms of relativism, that there is nothing binding about values beyond the force of local conventions as ‘childish’ as the traditional moral conviction that worthwhile values must be universally binding—GS, 345). But which particular values we pursue from within this predetermined stock is driven by the circumstances of life.

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