Attempt to understand Nietzsche and paraphrase him, since it seems a lot of people are interpreting him various ways that strike me as incorrect and even absurd. I may be the one who is wrong, but I want to sketch it out. (Some academics likely have it right, but their stuff isn’t easily accessible.)
Genealogy of Morals
Preface
People don’t reflect enough on what it is they’re doing in life—this part strikes me as weirdly vague in its phrasing. I’m not quite sure if he’s saying they don’t know what they really want, or what their purpose is, or what it is they are supposed to be understanding. I gather from what he says about the hive that he believes something like the purpose of human life is to acquire knowledge that provides meaningful satisfaction to the human spirit. But this is clearly a brief intro which will be expanded upon.
He then talks about how he has been exploring where morality came from for years at this point, and writing about it, and he’s happy to see his ideas cohering—they fit together, which means he is on to something real. This strikes me as very important and a generally underappreciated aspect of Nietzsche and philosophy in general—way too many people think they can pick and choose individual sentences and understand what is going on, but these things are part of a coherent value system connected to a larger truth. You really have to absorb and marinate in this type of writing, not take it at face value. They can be extremely dysfunctional or just useless if used out of context. They’re “of a piece.” Extremely important passage:
That is the only state of affairs that is proper in the case of a philosopher. We have no right to be “disconnected”; we must neither err “disconnectedly” nor strike the truth “disconnectedly.” Rather with the necessity with which a tree bears its fruit, so do our thoughts, our values, our Yes’s and No’s and If’s and Whether’s, grow connected and interrelated, mutual witnesses of one will,
The next part was slightly confusing to me, but basically he says that from a very young age, he was obsessed with why something was considered right or wrong, and what made it so. He felt he had to question things, in a way so at odds with the behavior of people around him that he thought he was somehow unique or unprecedented (a priori). His personality/nature would cause him to freeze and analyze any inconsistency until he reconciled it or could explain the concept, pretty much. I am the same way; Lincoln said something similar. He explored philosophical problems that were commonly presented to students at that time, and sounds quite similar to Emerson here in saying he decided to argue God created evil and thought he was quite clear. Emerson told his schoolmaster that he trusted his instincts, and was asked what if they came from the devil. He then said “well, I guess I’m a creature of the devil, then, and have to follow my nature.” Note that Emerson was from a long line of preachers and in a New England Christian community in the early 1800s, so that was risky. Nietzsche seems more neurotic, and so wonders what in his nature caused him to make that argument, which was “immoral” or “at least amoral.” What about his constitution resisted simply accepting that evil came from the Devil, not God? Was it just being clever, or was that what he really believed deep down at age 13? He notes his inner self spoke to him in categorical imperatives, insisting on one consistent rule, no inconsistency. Took me a minute to figure out the “Kantian article” reference. Info here: https://en.wikipedia.org/wiki/Perpetual_peace Still not sure exactly the point—simply that his own argument wasn’t so insistent on doing the morally good thing? That it was freaky to consider that God created evil, and all its implications? Yeah, it appears he was stressed about violating Christian teachings, but soon learned how to take a secular approach, and seems to imply he became an atheist. No longer thought supernatural origins were in play.
Instead, values were created by men—not God or the Devil—and the question is on what basis did they generate them, are they actually valuable, and do they help or hinder humanity? The “helping” view would mean “is it in them that is manifested the fulness, the strength, and the will of Life, its courage, its self-confidence, its future?” This is what Nietzsche considers valuable.
He basically then says he dove into the problem and constructed an elaborate intellectual framework over some period of time, and relished the satisfaction of playing around with his discoveries, but kept it mostly quiet, until inspired to publish by an interesting book on morals, that expressed the polar opposite of his own views and thus fascinated him. Despite disagreement on everything, he read it without getting worked up—I assume he means the approach of the author was “fair” and well-reasoned, so he could respect it intellectually and really grasp it. It was the first time he’d encountered this value system clearly and coherently—he makes a point of saying this was the English kind, which he finds alien. That book inspired him to write his later books—to refute its arguments and discuss the origin of morality. Note to self: read the book described as follows:
I owe to a clear, well-written, and even precocious little book, in which a perverse and vicious kind of moral philosophy (your real English kind) was definitely presented to me for the first time; and this attracted me—with that magnetic attraction, inherent in that which is diametrically opposed and antithetical to one’s own ideas. The title of the book was The Origin of the Moral Emotions; its author, Dr. Paul Ree; the year of its appearance, 1877.
Note on timeline: Nietzsche mentions he spent a lot of time thinking this stuff over in the 1870s, especially mid-late. Have to look at what was going on, but I believe Bismarck was doing his thing. Emerson was alive but failing. The U.S. was just starting to become modern, at a rapid pace, in terms of big business especially, then sliding into imperialism and government-by-expert. I think Europe was reasonably stable (excepting Russia?), but I’ll probably turn out to be very wrong on that.
I referred accordingly both in season and out of season in the previous works, at which I was then working, to the arguments of that book,— not to refute them for what have I got to do with mere— refutations but substituting, as is natural to a positive mind, for an improbable theory one which is more probable, and occasionally no doubt for one philosophic error another. In that early period I gave, as I have said, the first public expression to those theories of origin to which these essays are devoted, but with a clumsiness which I was the last to conceal from myself, for I was as yet cramped, being still without a special language for these special subjects,
Nietzsche makes a point of noting he takes a positive approach—meaning he wants to build a case for the correct system, not negate others’. So where he thought something made an unlikely assumption relative to his own, he spelled that out, admitting he was wrong at times and that his ideas took a while to express effectively, but have stayed consistent. Interesting that he thinks he needed jargon—not sure which special subjects/language he means, but I could see how certain things would be useful shorthand. Also, this must have been translated into German, which may have made things a little weird when talking about certain concepts and technical terms.
I really appreciate summaries (even of the cuff ones) for classics and books, so thank you for writing this! I generally like Nietzsche and found this pretty useful.
Found a brief summary of Ree’s book—guess they knew each other!
he Origin of the Moral Sensations was largely written in the autumn of 1877 in Sorrento, where Rée and Nietzsche both worked by invitation of Malwida von Meysenbug. The book sought to answer two questions. First, Rée attempted to explain the occurrence of altruistic feelings in human beings. Second, Rée tried to explain the interpretive process which denoted altruistic feelings as moral. Reiterating the conclusions of Psychological Observations, Rée claimed altruism was an innate human drive that over the course of centuries has been strengthened by selection.
Main point: Ree was interested in altruism, and believed it was an evolutionary selected for instinct.
Published in 1877, The Origin of the Moral Sensations was Rée’s second book. Its standpoint, Rée announced in the foreword, was inductive. Rée first observed the empirical phenomena he thought constituted man’s moral nature and then looked into their origin. Rée proceeded from the premise that we feel that some actions to be good and others to be evil. From the latter came the guilty conscience. Rée also followed many philosophers in rejecting free will. The error of free will, Rée claims, lies behind the development of the feeling of justice:
Main point: I can see why Nietzsche reacted badly to these arguments, but wasn’t offended by them. Ree worked backwards from categories of morals he’d made up, so that was kind of an issue, in his searching for an explanation to back up his assumptions. If you don’t have good judgment on these things, like Niezsche did, this can get ridiculous very quickly. He also seems to think our sense of morality is something we emotionally feel about actions, which seems not the best assumption, and that the guilty conscience comes after these intuitions instead of being intertwined? It was probably more sophisticated than that in the book. But we’re unable to control these feelings, and shouldn’t feel guilty, because we can’t choose anyway, but we feel we choose the wrong thing, and that when this happens, it has to be remedied—so we crave justice. It’s not clear if these are reasoning errors or more like evolutionary intuitive/emotional errors.
“The feeling of justice thus arises out of two errors, namely, because the punishments inflicted by authorities and educators appear as acts of retribution, and because people believe in the freedom of the will.”
Oh. Okay. So basically since kids are yelled at and told they are responsible for doing bad things, they assume this is true and they deserve what they have coming. This seems kind of all over the place. Authority figures feel some actions are bad, and treat kids as thought that is the case and they can choose not to do them, and this is credible to the kids because they also innately feel these actions are bad and that they have choice. Therefore they see the punishment as necessary and logical.
Rée rejected metaphysical explanations of good and evil; he thought that the best explanations were those of offered by Darwin and Lamarck, who had traced moral phenomena back to their natural causes. Rée argued that our moral sentiments were the result of changes that had occurred over the course of many generations. Like Lamarck and Darwin, Rée argued that acquired habits could be passed to later generations as innate characteristics. As an acquired habit, altruistic behavior eventually became an innate characteristic. Altruistic behavior was so beneficial, Rée claimed, that it came to be praised unconditionally, as something good in itself, apart from its outcomes.
This sounds like it would be “moral foundations theory” or something, but this really doesn’t seem to have developed reasoning about which traits would evolve from certain natural causes. Maybe the summary just doesn’t bother to say. But he doesn’t seem able to come up with the idea that altruism would have evolutionary benefits, although it doesn’t seem like this idea would have been hard to generate even at the time, as animals cooperate. Actually, I think I misunderstood, and he did make some evolutionary argument. But basically we found altruistic people so attractive that even when unnecessary, it was selected for—overly altruistic people were selected for, even if it led to bad outcomes, because it is itself an impressive virtue. I can see why Nietzsche would freak out about this.
Attempt to understand Nietzsche and paraphrase him, since it seems a lot of people are interpreting him various ways that strike me as incorrect and even absurd. I may be the one who is wrong, but I want to sketch it out. (Some academics likely have it right, but their stuff isn’t easily accessible.)
Genealogy of Morals
Preface
People don’t reflect enough on what it is they’re doing in life—this part strikes me as weirdly vague in its phrasing. I’m not quite sure if he’s saying they don’t know what they really want, or what their purpose is, or what it is they are supposed to be understanding. I gather from what he says about the hive that he believes something like the purpose of human life is to acquire knowledge that provides meaningful satisfaction to the human spirit. But this is clearly a brief intro which will be expanded upon.
He then talks about how he has been exploring where morality came from for years at this point, and writing about it, and he’s happy to see his ideas cohering—they fit together, which means he is on to something real. This strikes me as very important and a generally underappreciated aspect of Nietzsche and philosophy in general—way too many people think they can pick and choose individual sentences and understand what is going on, but these things are part of a coherent value system connected to a larger truth. You really have to absorb and marinate in this type of writing, not take it at face value. They can be extremely dysfunctional or just useless if used out of context. They’re “of a piece.” Extremely important passage:
The next part was slightly confusing to me, but basically he says that from a very young age, he was obsessed with why something was considered right or wrong, and what made it so. He felt he had to question things, in a way so at odds with the behavior of people around him that he thought he was somehow unique or unprecedented (a priori). His personality/nature would cause him to freeze and analyze any inconsistency until he reconciled it or could explain the concept, pretty much. I am the same way; Lincoln said something similar. He explored philosophical problems that were commonly presented to students at that time, and sounds quite similar to Emerson here in saying he decided to argue God created evil and thought he was quite clear. Emerson told his schoolmaster that he trusted his instincts, and was asked what if they came from the devil. He then said “well, I guess I’m a creature of the devil, then, and have to follow my nature.” Note that Emerson was from a long line of preachers and in a New England Christian community in the early 1800s, so that was risky. Nietzsche seems more neurotic, and so wonders what in his nature caused him to make that argument, which was “immoral” or “at least amoral.” What about his constitution resisted simply accepting that evil came from the Devil, not God? Was it just being clever, or was that what he really believed deep down at age 13? He notes his inner self spoke to him in categorical imperatives, insisting on one consistent rule, no inconsistency. Took me a minute to figure out the “Kantian article” reference. Info here: https://en.wikipedia.org/wiki/Perpetual_peace Still not sure exactly the point—simply that his own argument wasn’t so insistent on doing the morally good thing? That it was freaky to consider that God created evil, and all its implications? Yeah, it appears he was stressed about violating Christian teachings, but soon learned how to take a secular approach, and seems to imply he became an atheist. No longer thought supernatural origins were in play.
Instead, values were created by men—not God or the Devil—and the question is on what basis did they generate them, are they actually valuable, and do they help or hinder humanity? The “helping” view would mean “is it in them that is manifested the fulness, the strength, and the will of Life, its courage, its self-confidence, its future?” This is what Nietzsche considers valuable.
He basically then says he dove into the problem and constructed an elaborate intellectual framework over some period of time, and relished the satisfaction of playing around with his discoveries, but kept it mostly quiet, until inspired to publish by an interesting book on morals, that expressed the polar opposite of his own views and thus fascinated him. Despite disagreement on everything, he read it without getting worked up—I assume he means the approach of the author was “fair” and well-reasoned, so he could respect it intellectually and really grasp it. It was the first time he’d encountered this value system clearly and coherently—he makes a point of saying this was the English kind, which he finds alien. That book inspired him to write his later books—to refute its arguments and discuss the origin of morality. Note to self: read the book described as follows:
Note on timeline: Nietzsche mentions he spent a lot of time thinking this stuff over in the 1870s, especially mid-late. Have to look at what was going on, but I believe Bismarck was doing his thing. Emerson was alive but failing. The U.S. was just starting to become modern, at a rapid pace, in terms of big business especially, then sliding into imperialism and government-by-expert. I think Europe was reasonably stable (excepting Russia?), but I’ll probably turn out to be very wrong on that.
Nietzsche makes a point of noting he takes a positive approach—meaning he wants to build a case for the correct system, not negate others’. So where he thought something made an unlikely assumption relative to his own, he spelled that out, admitting he was wrong at times and that his ideas took a while to express effectively, but have stayed consistent. Interesting that he thinks he needed jargon—not sure which special subjects/language he means, but I could see how certain things would be useful shorthand. Also, this must have been translated into German, which may have made things a little weird when talking about certain concepts and technical terms.
Will continue with Part 5.
I really appreciate summaries (even of the cuff ones) for classics and books, so thank you for writing this! I generally like Nietzsche and found this pretty useful.
Thanks—glad you found it somewhat useful!
Main point: Ree was interested in altruism, and believed it was an evolutionary selected for instinct.
Main point: I can see why Nietzsche reacted badly to these arguments, but wasn’t offended by them. Ree worked backwards from categories of morals he’d made up, so that was kind of an issue, in his searching for an explanation to back up his assumptions. If you don’t have good judgment on these things, like Niezsche did, this can get ridiculous very quickly. He also seems to think our sense of morality is something we emotionally feel about actions, which seems not the best assumption, and that the guilty conscience comes after these intuitions instead of being intertwined? It was probably more sophisticated than that in the book. But we’re unable to control these feelings, and shouldn’t feel guilty, because we can’t choose anyway, but we feel we choose the wrong thing, and that when this happens, it has to be remedied—so we crave justice. It’s not clear if these are reasoning errors or more like evolutionary intuitive/emotional errors.
Oh. Okay. So basically since kids are yelled at and told they are responsible for doing bad things, they assume this is true and they deserve what they have coming. This seems kind of all over the place. Authority figures feel some actions are bad, and treat kids as thought that is the case and they can choose not to do them, and this is credible to the kids because they also innately feel these actions are bad and that they have choice. Therefore they see the punishment as necessary and logical.
This sounds like it would be “moral foundations theory” or something, but this really doesn’t seem to have developed reasoning about which traits would evolve from certain natural causes. Maybe the summary just doesn’t bother to say. But he doesn’t seem able to come up with the idea that altruism would have evolutionary benefits, although it doesn’t seem like this idea would have been hard to generate even at the time, as animals cooperate. Actually, I think I misunderstood, and he did make some evolutionary argument. But basically we found altruistic people so attractive that even when unnecessary, it was selected for—overly altruistic people were selected for, even if it led to bad outcomes, because it is itself an impressive virtue. I can see why Nietzsche would freak out about this.