By Peter Fitzsimons
Undermining the elemental position of freedom, equality and common cause, Nietzsche's philosophy recognises that we occupy a number of and contradictory topic positions inside of social existence. without metaphysical realm of cause, no divine thought for morality, and no transcendental foundation for human essence, we're left with the embodied, reflective and artistic self as a resource of ethics. From this angle arises Nietzsche's Übermensch, a continuing strategy of overcoming and changing into, interpreted as a metaphor for schooling that honours distinction and contains otherness. The publication explores the advance of Nietzsche's philosophy and its software to the issues of schooling, irritating conventional liberal and democratic money owed of the connection among person and society. Threaded all through is the author's critique of how academic associations are pushed via political and financial issues, explored via notions of autonomy and subjectivity. The e-book is appropriate for graduate scholars and teachers desirous to interact both with postmodern interpretations of ethics in schooling, or with political philosophy with regards to improvement of self and group.
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Additional resources for Nietzsche, Ethics and Education (Educational Futures, Rethinking Theory and Practice)
37 CHAPTER 3 influenced the development of German literature and romantic thought. , p. 144). In examining the legacy of idealism in German philosophy, Pinkard (2002) describes the eventual despondency that developed after Kant and Hegel, noting a shifting of faith to the authority of natural sciences (and later to the social sciences) – still a faith in ‘reason’ itself, albeit in a different form. The despondency is attributed to the effects of the Industrial Revolution and the revolutionary disappointments of 1848-1849, after which, progress was to be signified by materialism and industry rather than by development of spirit.
It would instead become a means of self propagation for the State. Nietzsche warns that the resulting enfeeblement of education would no longer confer privileges or inspire respect, and we may even finish up with the most general form of culture – barbarism. Nietzsche took a pragmatic view of modern politics in that he adopted a ‘pitiful toleration’ of the State’s need to foster pseudo-culture to help in the difficult task of governing: to keep law, order, quietness, and peace among millions of boundlessly egoistical, unjust, unreasonable, dishonourable, envious, malignant, and hence very narrow minded and perverse human beings; and thus to protect the few things that the State has conquered for itself against covetous neighbours and jealous robbers (FEI III).
His analysis of the role of science makes derogatory reference to ‘pure, impulseless knowledge’ and ‘servants of truth’, and argues that geniuses and scholars have at all times been at odds with one another, since the scholar wants to kill, dissect and understand nature. In contrast, the genius wants to augment nature. In response to the oppressive social and intellectual climate, Nietzsche was quite clear that the time was not right for the production of the genius, and that the proclaimed interest in furthering culture by the State, by the money-makers and by the men of science was merely self interest and self-affirmation, and a purely instrumental attempt to define culture in a way that would sustain an inadequate status quo.
Nietzsche, Ethics and Education (Educational Futures, Rethinking Theory and Practice) by Peter Fitzsimons