Friedrich Nietzsche’s and Oscar Wilde’s Critique of Sympathy

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You've successfully reported this review. We appreciate your feedback. February 16, Imprint: You can read this item using any of the following Kobo apps and devices: In order to understand the book, he asserted that the reader " Also, the usefulness or harmfulness of truth should not be a concern. Characteristics such as "Strength which prefers questions for which no one today is sufficiently daring; courage for the forbidden " [3] are also needed.

He disdained all other readers. He disliked the contemporary "lazy peace," "cowardly compromise," "tolerance" and "resignation.

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He defined the concepts of good, bad and happiness in relation to the will to power. And one shall help them to do so. What is more harmful than any vice? Nietzsche went on to say that mankind, out of fear, has bred a weak, sick type of human. He blamed Christianity for demonizing strong, higher humans.

Pascal , he claimed, was an intellectually strong man who was depraved by Christianity's teaching of original sin. Mankind, according to Nietzsche, is corrupt and its highest values are depraved. He asserted that " Christianity, as a religion of peace, is despised by Nietzsche. According to Nietzsche's account, pity has a depressive effect, loss of vitality and strength, and is harmful to life.

It also preserves that which should naturally be destroyed. For a noble morality, pity is a weakness, but for Christianity, it is a virtue. In Schopenhauer 's philosophy, which Nietzsche sees as the most nihilistic and opposed to life, pity is the highest virtue of all. But, for Nietzsche, pity " Of course, one does not say 'nothingness. Schopenhauer was hostile to life: Aristotle , who lived in BC, on the other hand, recognized the unhealthiness of pity and prescribed tragedy as a purgative. Theology and philosophy, practiced by priests and idealists, are antithetical to reality and actuality.

They are supposed to represent a high, pure and superior spirit that is above and has " He defined the faith that they fostered as " This reversal of values is considered, by Nietzsche, to be harmful to life. When the theologians seek political power, " Kant supported theological ideals by his discussions of the concepts of "true world" and "morality as the essence of the world.

Its origin from concepts and logic was decadent because it was not a product of life, growth, self—preservation, and pleasure.

Nietzsche considered a free spirit to be the embodiment of a transvaluation of all values. Prior to Nietzsche's time, he claimed, the scientific method of searching for truth and knowledge was met with scorn and derision. A quiet, cautious, modest manner was seen with contempt. Also, we know that man is not superior to other animals. By reducing man to a mere machine, devoid of free will, we have learned much about his physiology.

Will is now known to be a necessary reaction to a stimulus. Consciousness and spirit derive from instinct. Nietzsche claimed that the Christian religion and its morality are based on imaginary fictions. If Christians were naturally strong and confident, they would have a God who is destructive as well as good. A God who counsels love of enemy, as well as of friend, is a God of a people who feel themselves as perishing and without hope.

They will then attribute evil and deviltry to their masters' God. As a result, it deteriorated into an insubstantial ideal, pure spirit, Absolute , or thing in itself. Nietzsche criticized the "strong races of northern Europe" for accepting the Christian God and not creating a new god of their own.

Although he considered both Christianity and Buddhism to be nihilistic, decadent religions, Nietzsche did consider Buddhism more realistic because it posed objective problems and did not use the concept of God. In all religious history, Nietzsche believed, Buddhism was the only positivistic religion because it struggles against actual suffering, which is experienced as fact or illusion the concept of Maya in various Buddhist traditions. Christianity, by contrast, struggles against sin, while suggesting that suffering can have a redemptive quality. Nietzsche claimed that Buddhism is "beyond good and evil" because it has developed past the " He also believed Christianity had conquered barbarians by making them sick.

Christianity, on the other hand, interprets suffering as related to sin. He called these virtues the three Christian shrewdnesses. Faith and belief are opposed to reason, knowledge, and inquiry, he believed. Hope, to him, in the Beyond sustains the unhappy multitudes. Jewish, and subsequently, to a greater degree, Christian, priests survived and attained power by siding with decadents, Nietzsche claimed. They turned against the natural world. Their resentment against those who were well—constituted led them to " The Jews were not decadents, themselves.

According to Nietzsche, they have " The Jewish church opposed and negated nature, reality, and the world as being sinful and unholy.

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Christianity then negated the Jewish church and its holy, chosen people, according to Nietzsche. That is what brought him to the cross Nietzsche criticized Ernest Renan 's attribution of the concepts genius and hero to Jesus. Nietzsche thought that the word idiot best described Jesus. With an antipathy toward the material world, Jesus was " Extreme sensitivity results in avoidance of the world. Also, any feeling of resistance to the world is experienced as pain. Even evil is therefore not resisted.

The first disciples, in their Gospels, described him as having Old Testament characteristics such as prophet, Messiah, miracle—worker, moral preacher, etc. Dostoevsky could have revealed his sickliness and childishness. His spirituality is infantile, a result of delayed puberty. Jesus does not resist or contend with the world because he doesn't recognize the importance of the world.

His life is its own kingdom of God at every moment. Early Christians used Semitic concepts to express his teaching, but his anti—realism could just as easily have been a characteristic of Taoism or Hinduism. Nietzsche asserted that the psychological reality of redemption was " He offers no resistance to evil, He has no anger and wants no revenge.

Blessedness is not promised on conditions, as in Judaism.

The Gospel's glad tidings are that there is no distinction between God and man. There is no Judaic concern for sin, prayers, rituals, forgiveness, repentance, guilt, punishment, or faith. The apparent world, however, is only a collection of psychological symbols, signs, and metaphors.

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These symbols are expressed in terms of space, time, history, and nature. Examples of these mere symbols are the concepts of "God as a person", "the son of man", "the hour of death", and "the kingdom of heaven". He wanted to show how to live. His legacy was his bearing and behavior. He did not resist evildoers. Nietzsche has Jesus tell the thief on the cross that he is in Paradise now if he recognizes the divinity of Jesus' comportment.

Nietzsche saw a world—historical irony in the way that the Christian Church developed in antithetical opposition to the Evangel and the Gospel of early Christianity. Christianity's history is a " Modern people act with worldly egoism, pride, and will to power in opposition to Christianity's denial of the world. Nietzsche considered this falseness to be indecent. Unlike past ages, his contemporaries knew that sham and unnatural concepts such as "God", "moral world—order", "sinner", "Redeemer", "free will", "beyond", "Last Judgment", and "immortal soul" are consciously employed in order to provide power to the church and its priests.

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Belief in redemption through Christ is not originally Christian. Genuine, original, primitive Christianity is not a faith. It is state of being that consists of " The disciples, however, wanted revenge against the Jewish ruling class and high priests who had delivered him to Pilate. They elevated Jesus into being the Messiah and Son of God and promised future judgment and punishment in the kingdom of God.

The apostles claimed that Jesus' death was a sacrifice of an innocent man for the sins of the guilty.