Book contents
- Frontmatter
- Contents
- Acknowledgements
- Abbreviations and note on translations used in the text
- Introduction
- I The project of re-evaluation and the turn to genealogy
- II On the Genealogy of Morality
- 4 Reading the Genealogy
- 5 The first essay: “‘Good and Evil’, ‘Good and Bad’”
- 6 The second essay: “‘Guilt’, ‘Bad Conscience’, and Related Matters”
- 7 The third essay: “What is the Meaning of Ascetic Ideals?”
- 8 Debating the Genealogy
- Conclusion
- An annotated guide to further reading
- Notes
- Bibliography
- Index
6 - The second essay: “‘Guilt’, ‘Bad Conscience’, and Related Matters”
from II - On the Genealogy of Morality
- Frontmatter
- Contents
- Acknowledgements
- Abbreviations and note on translations used in the text
- Introduction
- I The project of re-evaluation and the turn to genealogy
- II On the Genealogy of Morality
- 4 Reading the Genealogy
- 5 The first essay: “‘Good and Evil’, ‘Good and Bad’”
- 6 The second essay: “‘Guilt’, ‘Bad Conscience’, and Related Matters”
- 7 The third essay: “What is the Meaning of Ascetic Ideals?”
- 8 Debating the Genealogy
- Conclusion
- An annotated guide to further reading
- Notes
- Bibliography
- Index
Summary
In the second essay, “‘Guilt’, ‘Bad Conscience’ and Related Matters”, Nietzsche turns from the valuations and idea of moral agency characteristic of “morality” to consider “the psychology of conscience” (EH “Why I Write Such Good Books”, on GM). From Daybreak on, Nietzsche had noted that two central features of “morality” are its central reliance on guilt as an emotion of self-assessment and, indeed, its “moralization” of guilt, that is, its treatment of all forms of human suffering as necessarily explicable in terms of the legitimate punishment of guilty agents, on the one hand, and the identification of “morality” with unegoistic motivations, on the other hand. In this essay, Nietzsche will seek to provide a naturalistic explanation of “bad conscience” that accounts for these features of “morality” as products of an instinct for cruelty.
The essay begins with Nietzsche considering the conditions under which human beings become capable of making and holding to promises (read commitments). His starting-point is to note that the ability to make commitments presupposes a variety of capacities:
To think in terms of causality, to see and anticipate from afar, to posit ends and means with certainty, to be able above all to reckon and calculate! For that to be the case, how much man himself must have become calculable, regular, necessary, even to his own mind, so that finally he would be able to vouch for himself as future, in the way that someone making a promise does!
(GM II §1)- Type
- Chapter
- Information
- Nietzsche's Genealogy of Morality , pp. 91 - 112Publisher: Acumen PublishingPrint publication year: 2007