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Friedrich Nietzche kritik

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can someone explain what a nietzche kritik is saying?

There are a lot of different K's based off of Nietzsche. Can you link us to an example of one you're curious about?

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There are a lot of different K's based off of Nietzsche. Can you link us to an example of one you're curious about?

basically, saying the plan is bad and the alt is nihilistic pov

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basically, saying the plan is bad and the alt is nihilistic pov


Why is the plan bad?  Is this the 'plan tries to make things better' link?

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basically, saying the plan is bad and the alt is nihilistic pov

 if you don't know much. I recommend watching these two videos:

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In the simplest possible terms, suffering is good and unavoidable and trying to solve for suffering leads to the resentment of life itself. The alt is usually something about changing our attitudes toward suffering. I've also seen Nietzsche Ks mixes with a little bit of Security K. 

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38 My conception of freedom. - The value of a thing sometimes lies not in what one attains with it, but in what one pays for it - what it costs us. I give an example. Liberal institutions immediately cease to be liberal as soon as they are attained: subsequently there is nothing more thoroughly harmful to freedom than liberal institutions. One knows, indeed, what they bring about: they undermine the will to power, they are the leveling of mountain and valley exalted to a moral principle, they make small, cowardly and smug - it is the herd animal which triumphs with them every time. Liberalism: in plain words, reduction to the herd animal. . . . As long as they are still being fought for, these same institutions produce quite different effects; they then in fact promote freedom mightily. Viewed more closely, it is war which produces these effects, war for liberal institutions which as war permits the illiberal instincts to endure. And war is a training in freedom. For what is freedom? That one has the will to self-responsibility. That one preserves the distance which divides us. That one has become more indifferent to hardship, toil, privation, even to life. That one is ready to sacrifice men to one's cause, oneself not excepted. Freedom means that the manly instincts that delight in war and victory have gained mastery over the other instincts - for example, over the instinct for 'happiness'. The man who has become free - and how much more the mind that has become free - spurns the contemptible sort of well-being dreamed of by shopkeepers, Christians, cows, women, Englishmen and other democrats. The free man is a warrior. - How is freedom measured, in individuals as in nations? By the resistance which has to be overcome, by the effort it costs to stay aloft. One would have to seek the highest type of free man where the greatest resistance is constantly being overcome: five steps from tyranny, near the threshold of the danger of servitude. This is trye psychologically when one understands by 'tyrants' pitiless and dreadful instincts, to combat which demands the maximum of authority and discipline towards oneself - finest type Julius Caesar - ; it is also true politically: one has only to look at history. The nations which were worth something, which became worth something, never became so under liberal institutions: it was great danger which made of them something deserving reverence, danger which first teaches us to know our resources, our virtues, our shield and spear, our spirit - which compels us to be strong. . . . First principle: one must need strength, otherwise one will never have it. - Those great forcing-houses for strong human beings, for the strongest kind there has eve been, the aristocratic communities of the pattern of Rome and Venice, understood freedom in precisely the sense in which I understand the word 'freedom': as something one has and does not have, something one wants, something one conquers . . .


The means to real peace. No government admits any more that it keeps any army to satisfy occasionally the desire for conquest. Rather the army is supposed to serve for defense, and one invokes the morality that approves of self-defense. But this implies one's own morality and the neighbor's immorality; for the neighbor must be thought of as eager to attack and conquer if our state must think of means of self-defense. Moreover, the reasons we give for requiring an army imply that our neighbor, who denies the desire for conquest just as much as does our own state, and who, for his part, also keeps an army only for reasons of self-defense, is a hypocrite and a cunning criminal who would like nothing better than to overpower a harmless and awkward victim without any fight. Thus all states are now ranged against each other: they presuppose their neighbor's bad disposition and their own good disposition. This presupposition, however, is inhumane, as bad as war and worse. At bottom, indeed, it is itself the challenge and the cause of wars, because, as I have said, it attributes immorality to the neighbor and thus provokes a hostile disposition and act. We must abjure the doctrine of the army as a means of self-defense just as completely as the desire for conquests.


And perhaps the great day will come when a people, distinguished by wars and victories and by the highest development of a military order and intelligence, and accustomed to make the heaviest sacrifices for these things, will exclaim of its own free will, 'We break the sword,' and will smash its entire military establishment down to its lowest foundations. Rendering oneself unarmed when one had been the best-armed, out of a height of feeling - that is the means to a real peace, which must always rest on a peace of mind; whereas the so-called armed peace, as it now exists in all countries, is the absence of peace of mind. One trusts neither oneself nor one's neighbor and, half from hatred, half from fear, does not lay down arms. Rather perish than hate and fear, and twice rather perish than make oneself hated and feared - this must someday become the highest maxim for every single commonwealth too.


Our liberal representatives, as is well known, lack the time for reflecting on the nature of man: else they would know that they work in vain when they work for a 'gradual decrease of the military burden.' Rather, only when this kind of need has become greatest will the kind of god be nearest who alone can help here. The tree of war-glory can only be destroyed all at once, by a stroke of lightning: but lightning, as indeed you know, comes from a cloud - and from up high.


Let us consider finally what naivety it is to say 'man ought to be thus and thus!' Reality shows us an enchanting wealth of types, the luxuriance of a prodigal play and change of forms: and does some pitiful journeyman moralist say at the sight of it: 'No! man ought to be different'? . . . He even knows how man ought to be, this bigoted wretch; he paints himself on the wall and says 'ecce homo'!* [*Behold the man!] . . . But even when the moralist merely turns to the individual and says to him: 'You ought to be thus and thus' he does not cease to make himself ridiculous. The individual is, in his future and in his past, a piece of fate, one law more, one necessity more for everything that is and everything that will be. To say to him 'change yourself' means to deman that everything should change, even in the past. . . . And there have indeed been consistent moralists who wanted man to be different, namely virtuous, who wanted him in their own likeness, namely that of a bigot: to that end they denied the world! No mean madness! No modest presumption! . . . In so far as morality condemns as morality and not with regard to the aims and objects of life, it is a specific error with which one should show no sympathy, an idiosyncrasy of the degenerate which has caused an unspeakable amount of harm! . . . We others, we immoralists, have on the contrary opened wide our hearts to every kind of understanding, comprehension, approval. We do not readily deny, we seek our honour in affirming. We have come more and more to appreciate that economy which needs and knows how to use all that which the holy lunacy of the priest, the diseased reason of the priest rejects; that economy in the law of life which derives advantage even from the repellent species of the bigot, the priest, the virtuous man - what advantage? - But we ourselves, we immoralists, are the answer to that . . .


The error of mistaking cause for consequence. - There is no more dangerous error than that of mistaking the consequence for the cause: I call it reason's intrinsic form of corruption. Nonetheless, this error is among the most ancient and most recent habits of mankind: it is even sanctified among us, it bears the names 'religion' and 'morality'. Every proposition formulated by religion and morality contains it; priests and moral legislators are the authors of this corruption of reason. [...] The most general formula at the basis of every religion and morality is: 'Do this and this, refrain from this and this - and you will be happy! Otherwise. . . .' Every morality, every religion is this imperative - I call it the great original sin of reason, immortal unreason. [...] The Church and morality say: 'A race, a people perishes through vice and luxury'. My restored reason says: when a people is perishing, degenerating physiologically, vice and luxury (that is to say the necessity for stronger and stronger and more and more frequent stimulants, such as every exhausted nature is acquainted with) follow therefrom. A young man grows prematurely pale and faded. His friends say: this and that illness is to blame. I say: that he became ill, that he failed to resist the illness, was already the consequence of an impoverished life, an hereditary exhaustion. The newspaper reader says: this party will ruin itself if it makes errors like this. My higher politics says: a party which makes errors like this is already finished - it is no longer secure in its instincts. Every error, of whatever kind, is a consequence of degeneration of instinct, degradation of will: one has thereby virtually defined the bad. Everything good is instinct - and consequently easy, necessary, free. Effort is an objection, the god is typically distinguished from the hero (in my language: light feet are the first attribute of divinity).


The error of free will. - We no longer have any sympathy today with the concept of 'free will': we know only too well what it is - the most infamous of all the arts of the theologian for making mankind 'accountable' in his sense of the word, that is to say for making mankind dependent on him. . . . I give here only the psychology of making men accountable. - Everywhere accountability is sought, it is usually the instinct for punishing and judging which seeks it. One has deprived becoming of its innocence if being in this or that state is traced back to will, to intentions, to accountable acts: the doctrine of will has been invented essentially for the purpose of punishment, that is of finding guilty. The whole of the old-style psychology, the psychology of will, has as its precondition the desire of its authors the priests at the head of the ancient communities, to create for themselves a right to ordain punishments - or their desire to create for God a right to do so. . . . Men were thought of as 'free' so that they could become guilty: consequently, every action had to be thought of as willed, the origin of every action as lying in the consciousness (- whereby the most fundamental falsification in psychologicis was made into the very principle of psychology). . . . Today, when we have started to move in the reverse direction, when we immoralists especially are trying with all our might to remove the concept of guilty and the concept of punishment from the world and to purge psychology, history, nature, the social institutions and sanctions of them, there is in our eyes no more radical opposition than that of the theologians, who continue to infect the innocence of becoming with 'punishment' and 'guilt' by means of the concept of the 'moral world-order'. Christianity is a hangman's metaphysics . . .


What alone can our teaching be? That no one gives a human being his qualities: not God, not society, not his parents or ancestors, not he himself (- the nonsensical idea here last rejected was propounded, as 'intelligible freedom', by Kant, and perhaps also by Plato before him). No one is accountable for existing at all, or for being constituted as he is, or for living in the circumstances and surroundings in which he lives. The fatality of his nature cannot be disentangled from the fatality of all that which has been and will be. He is not the result of a special design, a will, a purpose; he is not the subject of an attempt to attain an 'ideal of man' or an 'ideal of happiness' or an 'ideal of morality' - it is absurd to want to hand over his nature to some purpose or other. We invented the concept 'purpose': in reality purpose is lacking. . . . One is necessary, one is a piece of fate, one belongs to the whole, one is in the whole - there exists nothing which could judge, measure, compare, condemn our being, for that would be to judge, measure, compare, condemn the whole. . . . But nothing exists apart from the whole! - That no one is any longer made accountable, that the kind of being manifested cannot be traced back to a causa prima, that the world is a unity neither as sensorium nor as 'spirit', this alone is the great liberation - thus alone is the innocence of becoming restored. . . . The concept 'God' has hitherto been the greatest objection to existence. . . . We deny God; in denying God, we deny accountability: only by doing that do we redeem the world.


turmoil is the god

madness is the god


permnanent living peace is

permnanent living death.


agony can kill


agony can sustain life

but peace is always horrifying

peace is the worst thing




seeming to be.


don't forget the sidewalks

the whores,


the worm in the apple,

the bars, the jails,

the suicides of lovers.


here in America

we have assassinated a president and his brother,

another president has quit office.


people who believe in politics

are like people who believe in god:

they are sucking wind through bent straws.


there is no god

there are no politics

there is no peace

there is no love

there is no control

there is no plan


stay away from god

remain disturbed







there is enough treachery, hatred violence absurdity in the average

human being to supply any given army on any given day


and the best at murder are those who preach against it

and the best at hate are those who preach love

and the best at war finally are those who preach peace


those who preach god, need god

those who preach peace do not have peace

those who preach peace do not have love


beware the preachers

beware the knowers

beware those who are always reading books

beware those who either detest poverty

or are proud of it

beware those quick to praise

for they need praise in return

beware those who are quick to censor

they are afraid of what they do not know

beware those who seek constant crowds for

they are nothing alone

beware the average man the average woman

beware their love, their love is average

seeks average


but there is genius in their hatred

there is enough genius in their hatred to kill you

to kill anybody

not wanting solitude

not understanding solitude

they will attempt to destroy anything

that differs from their own

not being able to create art

they will not understand art

they will consider their failure as creators

only as a failure of the world

not being able to love fully

they will believe your love incomplete

and then they will hate you

and their hatred will be perfect


like a shining diamond

like a knife

like a mountain

like a tiger

like hemlock


their finest art


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Most people don't even know how to run Nietzsche kritiks, and they do so anyway. It annoys me a lot. I heard one Nietzsche kritik that advocates for moral nihilism. The argument was basically this:


1) Moral realism is contingent on God

2) God is dead

3) Ergo, moral realism is false


The only justification for (1) is a Brown card (Wendy Brown, Politics Out of History) that says any moral motivation, sans epistemological ground, would result in subjective moralism; it doesn't even talk about God being the sole epistemological ground, much less the Christian God. And for (2), they ran a literal interpretation of Nietzsche, plus used Nietzsche card as an appeal to authority. I didn't really contest (2) however stupid the argument was (seeing as I'm an atheist), but that's just how bad Nietzsche K's can be. I can understand well-explained ones. 


If someone just completely uses obscure language, etc. kritik the kritik, run Foucault's obscurantism kritik, argue that whatever they're saying is incoherent and insufficiently explained, and say it's bad for debate. 


Tell me what the kritik is, I'll tell you how best to respond. 

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