By Ruth Abbey
Ruth Abbey provides a detailed examine of Nietzsche's works, Human, All Too Human, Daybreak, and The homosexual Science. even if those center interval works are usually overlooked in commentaries on Nietzsche, they pay off cautious realization. Abbey's remark brings to gentle very important ameliorations throughout Nietzsche's oeuvre that experience long past not noted, filling a significant hole within the literature.
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Extra info for Nietzsche's Middle Period
To proceed as if the only way to allow individuals to feel noble or beautiful is by absolving them of all responsibility for their actions, as the thesis about the original innocence of all action does, is not just excessive but ultimately self-defeating. If individuals cannot enjoy any credit for their noble actions, if their beauty is just the discharge of necessary forces, how is something as positive as self-love possible? 98 The hyperbole of Nietzsche's insistence on the original innocence of actions, which accompanies his attack on free will, is further evident from the fact that he does not conclude from this that evaluating and discriminating among originally innocent actions is impossible.
As his assertions of the original innocence of all action indicate, a Nietzschean ideal is the person who discharges innate energies and inclinations without shame or self-consciousness. Doctrines based on free will make people feel guilty about themselves and their actions, and Nietzsche reviles the way Christianity in particular makes humans feel uncomfortable about and even ashamed of their natural inclinations. "87 This concern to liberate people to love themselves is also evident in the passage "Distant prospect" which predicts that once the equation of the value of an action with free will is severed, "we shall restore to men their goodwill towards the actions decried as egoistic and restore to these actions their value—we shall deprive them of their bad conscience!
However, a careful examination of the notion of the aesthetic self, which he adumbrates as an alternative to traditional Christian-inspired morality, reveals that some notions of freedom and will are restored there. This means that some of Nietzsche's more dramatic expressions of his counterthesis to the doctrine of free will must be modified if his own position is to be fully understood. Probably the best way of appreciating the sort of psychologist Nietzsche is in the middle period comes, however, not from analyzing his various claims about morality and the psyche but by looking in detail at his depictions of drives like vanity, selflove, and pity, of gender issues, and of relationships like friendship and marriage.
Nietzsche's Middle Period by Ruth Abbey