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  1. Home
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  3. Nietzsche's On the Genealogy of Morality
  • Cited by 13
Publisher:
Cambridge University Press
Online publication date:
November 2011
Print publication year:
2011
Online ISBN:
9781139014977
DOI:
https://doi.org/10.1017/CBO9781139014977
Subjects:
History of Philosophy, Nineteenth-Century Philosophy, History, Philosophy, History of Ideas and Intellectual History
Series:
Cambridge Critical Guides
Information

Book description

On the Genealogy of Morality is Nietzsche's most influential, provocative, and challenging work of ethics. In this volume of newly commissioned essays, fourteen leading philosophers offer fresh insights into many of the work's central questions: How did our dominant values originate and what functions do they really serve? What future does the concept of 'evil' have - and can it be revalued? What sorts of virtues and ideals does Nietzsche advocate, and are they necessarily incompatible with aspirations to democracy and a free society? What are the nature, role, and scope of genealogy in his critique of morality - and why doesn't his own evaluative standard receive a genealogical critique? Taken together, this superb collection illuminates what a post-Christian and indeed post-moral life might look like, and asks to what extent Nietzsche's Genealogy manages to move beyond morality.

Reviews

‘This is a fine volume with a very impressive range, featuring genuinely new and, in some cases, provocative lines of interpretation. It will make an incisive contribution to discussion of this important text.’

Duncan Large - Swansea University

‘This collection is a showcase for some of the best contemporary scholarship on the Genealogy of Morality, and will prove invaluable to both scholars of Nietzsche as well as moral philosophers with an interest in moral psychology. Taken together, these articles make an excellent argument for the vitality, modernity, and urgency of Nietzsche’s genealogical challenge to morality.’

Judith Norman - Trinity University

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Contents

Contents
  • Chapter 1 - The future of evil
    pp 12-23
  • View abstract

    Summary

    One of the ways in which Nietzsche presents his project in On The Genealogy of Morality is as a historical account of the development of contemporary morality, including the development of our virtues and vices and our conceptions of virtue and vice. Nietzsche claims, "bad" and "evil" are not merely semantically distinct because, for instance, "evil" is a subspecies of "bad", so that "evil" means "intensely bad" or "intentionally very bad". "Evil" seems not to refer primarily to any externally discernible kind of action, but rather to be a second-order interpretive term, which shows how the individual vices are to be understood by reference to some underlying structural feature that they all have. Hegemonic Christianity, through its institutions, creates a kind of person. "Evil" is an imaginary characterization used by the weak originally to describe the actions of others (who are oppressing them) and applied in a spirit of revenge.
  • Chapter 3 - The genealogy of guilt
    pp 56-77
  • View abstract

    Summary

    The second essay of On the Genealogy of Morality ostensibly develops an account of the origins of the feeling of guilt, which is marked by the appearance of tight conceptual cohesion: the essay begins with an analysis of the concept of conscience, proceeds to an examination of bad conscience, and concludes with a view of moral bad conscience, or guilt itself, with an emphasis throughout the essay on the crucial influence of socialization. Nietzsche begins his investigation with an examination of the concept of "conscience". Nietzsche's inquiry then proceeds to an examination of the concept of "indebtedness" because guilt and indebtedness bear a close etymological connection: the German word for guilt - Schuld - also means debt, or indebtedness. The origin of bad conscience lies in what Nietzsche calls "the internalization of man". Nietzsche's genealogy of Christian guilt exposes it as a rational passion, or a "madness of the will".
  • Chapter 4 - Why Nietzsche is still in the morality game
    pp 78-100
  • View abstract

    Summary

    Nietzsche's thought it is necessary to propose the elements of an affirmation of life that is free of theodicy. Nietzsche diagnoses it to genuine life-affirmation need to consider the extraordinarily radical account of life-denial that emerges from the Genealogy. Intense effort has been devoted to reconstructing Nietzsche's portrayal of the values and concepts structured by slave morality and their search for transcendence of time, causality, fate, becoming all risk and danger. Life-affirmation is not a matter of merely reversing the valuations of life-denial. The pose of assuming that "life" or its suffering can be evaluated and justified is the pose of the life-denier. Fundamental philosophical positions that Nietzsche adopts, especially on the individuation of events and on determinism, also suggest that the individual event is a less suitable candidate for affirmation than the life in which it is situated.
  • Chapter 5 - Who is the “sovereign individual”? Nietzsche on freedom
    pp 101-119
  • View abstract

    Summary

    Nietzsche actually says about free will and responsibility in the many passages, from many different books that span his entire philosophical career, that must inform any interpretation of the section on the "sovereign individual". Nietzsche identifies two preconditions for the behavioral disposition at issue, namely, promise-making: first, regularity of behavior and, second, reliable memory. Nietzsche's most important discussion of the phenomenon of "self-mastery" from Daybreak is a passage as striking evidence of Nietzsche's fatalism. Ken Gemes and Poellner suggest that Nietzsche sometimes associates the language of "freedom" with certain kinds of persons, agents whose psychic economy has a certain kind of coherence, but in so doing he has engaged in what Charles Stevenson would have called a "persuasive definition" of "freedom": he wants to radically revise the content of "freedom" while exploiting the positive valence that the word has for his readers.
  • Chapter 6 - Ressentiment and morality
    pp 120-141
  • View abstract

    Summary

    It is widely acknowledged that there is an intimate connection between Nietzsche's ostensibly historical diagnosis of the vicissitudes of ressentiment in the second and third essays of On the Genealogy of Morality and his critique of contemporary European morality. There can be no question but that Nietzsche considers morality as we know it to have its roots, in some way, in the condition of ressentiment. The ressentiment subject's initial suffering or discomfort and the negative affect it generates result in some way in, as Nietzsche puts it, "ressentiment itself turning creative and giving birth to values". The peculiar artificial happiness and self-affirmation characteristically made possible by ressentiment exploits precisely this difference between one's actual motives and the beliefs one has about them. Nietzsche's account of ressentiment as intentional self-deception is coherent and does not require a reconstruction in terms of non-intentional or subpersonal processes.
  • Chapter 7 - The role of life in the Genealogy
    pp 142-169
  • View abstract

    Summary

    This chapter begins with certain puzzles about Nietzsche's On the Genealogy of Morality. It assesses the values of morality instrumentally. Flourishing seems to be connected to something called "life" where life is being conceived of as something that can be stronger or weaker, degenerating or growing, confident or in distress. Power is the fundamental value or standard that Nietzsche uses for the purposes of assessing the values of morality. The fundamental question of whether in individuals or cultures there are instincts that are undermining life, turning against it, leading to lives that are less powerful, or whether there is an affirmation and rejoicing of life, and thus a sign that the tendency to growth and domination is strong and successful, is the question that Nietzsche takes himself to have been the first to highlight.
  • Chapter 8 - The relevance of history for moral philosophy
    pp 170-192
  • a study of Nietzsche’s Genealogy
  • View abstract

    Summary

    Nietzsche's On the Genealogy of Morality occupies an unstable position in philosophical thought: it oscillates between seeming damning and irrelevant. This chapter argues that Nietzsche's aim in the Genealogy is to show that modern morality has systematically broken the connection between perceptions of increased power, and actual increases in power. It introduces the currently dominant interpretation of the Genealogy, which treats the text as establishing that modern morality undermines flourishing. The chapter develops a new interpretation of the Genealogy, by offering a characterization of flourishing that explains why flourishing is normatively relevant. It shows that the will to power thesis actually does generate substantive results when it is applied to evaluative orientations, rather than discrete, context-free moral judgments. The chapter explains why, according to this interpretation, the historical form of the Genealogy is necessary rather than adventitious. The story in the Genealogy constitutes a historically grounded critique of modern morality.
  • Chapter 9 - Why would master morality surrender its power?
    pp 193-213
  • View abstract

    Summary

    This chapter discusses the master-slave distinction in Nietzsche's analysis; the domestication of culture and the attractions of slave morality; the role of Socrates in Nietzsche's historical picture; and the ambiguities in Nietzsche's account of master and slave morality. Nietzsche's genealogical treatment of traditional moral ideals aims to disturb the pretense of moral purity and the presumption of moral foundations by suggesting a different look at the historical context out of which these moral values arose. The Genealogy examines more than simply the moral and religious aspects of anti-natural forces in Western history; the focal term for such forces, the ascetic ideal, is also associated with philosophy and science, particularly with respect to a belief in truth. The chapter explores how Socrates could be woven into the Genealogy's account of cultural transformation.
  • Chapter 10 - “Genealogy” and the Genealogy
    pp 214-233
  • View abstract

    Summary

    Among the rich veins of gold running through On the Genealogy of Morality is supposedly the methodologically distinct one of genealogy itself. This chapter presents a general articulation of what a genealogy might be. It discusses some of its consequences. The normative consequences of a given genealogy depend on the particular kind of genealogical account offered. The chapter discusses and rejects the idea that Nietzsche's particular genealogy constitutes an internal or immanent critique of morality or a revaluation of values. It argues that Nietzsche's genealogy has the normative consequence of destabilizing the moral beliefs it explains, namely by motivating the requirement to seek some further justification for those beliefs. The chapter then briefly explains the role of destabilization in Nietszche's wider project of the revaluation of values. It concludes by discussing some issues regarding genealogy as real history.
  • Chapter 11 - The promising animal
    pp 234-264
  • the art of reading On the Genealogy of Morality as testimony
  • View abstract

    Summary

    What makes it impossible for us to achieve self-knowledge is the depth of our commitment to a conception of ourselves as always already at-home to ourselves, as self-identical, hence essentially transparent to ourselves. As if to confirm his claim to be underway or transitional, the Nietzsche's preface presents a select autobiography of his writing life as first on the way to knowing, and then on the way beyond it, strokes of the pen recounting strokes of the clock. Towards the end of the first essay of the Genealogy, Nietzsche invents Mr. Rash and Curious, in order to act as an explorer of the underground workshop within which morality is cobbled together. Promises can be broken as well as fulfilled; and a promising animal can have its anticipatory relation to the future foreclosed by its relation to the past.
  • Chapter 12 - Nietzsche and the “aesthetics of character”
    pp 265-284
  • View abstract

    Summary

    This chapter suggests that aesthetic is the way any non-moral ideal of character might be expected to look from within the perspective of morality, narrowly understood. It distinguishes another use of aesthetic in connection with ideals of character, in which it labels either a kind of conception of character Nietzsche did not have, or is simply synonymous with ideals of no distinctively aesthetic variety. The chapter outlines a phenomenon, though not the only one, that's quite properly labeled by the phrase having an aesthetic ideal of character. Roger Crisp's mention of beauty of character recalls an even weaker justification for the aesthetic label as applied to ideals of character, namely that an excellence of character is an aesthetic excellence if its possessor takes pleasure in the thought of having it. The fact that priests too are form-givers is no reason, then, not to treat virtù as a distinctively Nietzschean ideal.
  • Chapter 13 - Nietzsche and the virtues of mature egoism
    pp 285-308
  • View abstract

    Summary

    A major obstacle to reading Nietzsche as a philosopher who has something to offer substantive moral theory is his self-ascriptions as both an immoralist and an egoist. This chapter focuses the discussion on the virtues of mature egoism as portrayed in GM, but Nietzsche's conception of the mature egoist underlies all his central works in ethics. The argument of the chapter has the following general structure. What is needed is a proper understanding of the kind of egoism endorsed by Nietzsche. In particular, the chapter claims, his kind of egoism is what he calls a "mature" egoism, to be contrasted with a number of forms of immaturity: the immature egoism of instant gratification, an unsocialized egoism, and the kind of altruism in which the self "wilts away". Several virtues of the mature egoist and their correlative vices are considered in the chapter. In GM, Nietzsche contrasts two forms of happiness.
  • Chapter 14 - Une promesse de bonheur? Beauty in the Genealogy
    pp 309-325
  • View abstract

    Summary

    This chapter tries to make some progress with three interpretive issues and a philosophical question. The first issue concerns section 6 of the Genealogy's third essay. The second issue concerns the relations between what Nietzsche says in GM, III, 6, and what he says at the other two places in the Genealogy where beauty features at all prominently: on the face of it, none of the passages looks as if it has anything to do with the others, and that feels unsatisfactory. The third issue concerns the relation between Nietzsche's remarks about beauty and his more general conception of values and valuing: assuming that the Genealogy is minimally self-consistent. The philosophical question is whether Nietzsche's thoughts about beauty deserve to be taken seriously as a contribution to aesthetics: do they help us to understand what beauty is, or in what sense beauty is a value for us.
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