The philosophy of Nietzsche- experiments in moral thinking

Week One: Nietzsche’s view in BGE of the totally human origin and significance of moral values. His contention that morality, as a human creation, has a basis in emotion. The point that this emotivist viewpoint challenges the entire rationalist tradition in moral thinking.

Week Two: Nietzsche’s argument that the emotions which lie at the basis of morality are those which he associates with what he calls ‘the will to power’—the urge of all living things to express their energy. The link he makes between will to power and fitness for biological survival. The controversial character of this criterion for defining biological fitness.

Week Three: The clash between Nietzsche’s concept of evolutionary ethics and the Christian view of ethics. More points on the differences between Nietzsche’s values and those of Christianity. Also, beyond the reference to Christianity, Nietzsche’s opposition to communal-humanitarian values.

Week Four: In contrast to Nietzsche’s arguments against communal-humanitarian values, moral arguments made by him which can be considered worthy of attention. His objection to: social conditions are too comfortable; to extremes of egalitarianism, and to cults of ordinariness.

Week Five: Again in positive comment, Nietzsche’s view of a new kind of exceptional individuality which he sees emerging in European culture; the continuing relevance of this view. However, the negative comments that must be made on what Nietzsche calls ‘master-morality,’ which he regards as superior to ‘slave-morality.’ A brief critique of ‘master-morality’ is given.

Week Six: Introduction to GM, emphasising that this book continues thetopic, begun in BGE, of the differences between ‘master-morality’ and ‘slave-morality.’ Nietzsche’s arguments about the class-origins of the two moralities—the former coming, he alleges, from a blood aristocracy and the latter from a plebeian class.

Week Seven: Nietzsche’s contention that, while ‘master-morality’ is an overt, direct and honest expression of the will to power, ‘slave-morality’ is a covert, indirect and dishonest expression of that will. Nietzsche links ‘slave morality’ to Christianity, and laments that, in his view, this morality has now triumphed in modern culture. But he hopes that ‘master morality’ may yet re-assert itself.

Week Eight: In connection with his negative view of ‘slave morality’ and Christianity, Nietzsche’s argument about the origins of ‘bad conscience’. His endorsement of ancient Greek religion and morality. Also, his praise for an ascetic way of life, but one quite separate from the Christian outlook and having close connections with the life-style of the atheistic philosopher.

Week Nine: Having previously defended one kind of ascetic life-style, Nietzsche now attacks another kind—that of the “priestly caste,” as found, he says, in all religions. This kind he pillories as anti-natural and perverse. As a riposte to it, he offers the image of the man who combines bodily soundness with intellectual strength.

Week Ten: A recapitulative discussion on Nietzsche’s views about asceticism. Then a general revision of all points which have arisen in the course and to which students wish to return, for further consideration.