Essay Question: Does Nietzsche think there is no truth? Explain
Nietzsche is one of the most important and influential philosophers at 19th century. In the main lines of his philosophy, it can be shown that he protests against all philosophical aspects in his own age. He is against rationality, all philosophical systems, historical streams and all values, which are approved.
According to Nietzsche, the truth is not a concept to be discovered or founded. It is a concept to be created. As Nietzsche says, this is ‘a endless process’ and knowledge is all about perspective truth. For this reason, the truth is about a sort of perspective. Since according to him, there is no absolute truth, having a truth means to have a certain perspective. In this essay, I will examine how Nietzsche justifies his truth and perspective concepts.
Nietzsche critics directly at from Descartes to Hegel, and from Hegel to Marx and all his critics are based on ideas about knowledge and truth that run on the basis of rationality. For him, absolute truth, universalisms, rationality, are just fabricated. He argues that all these are a stimulation to will of power. Hence, the truth itself is will of power. Will of power is shown in all area of life and it brings a will of potency, govern with itself.
On the other hand, He says that modern policy and modern cognition are based on idea that universal harmony and justice can be founded and he adds, all enterprises that are for repairing humanity with modern political instruments are meaningless and useless.1. All thoughts were shaped by beliefs of enlightenment philosophers. According to Nietzsche, real improvement can be existed in a cultural atmosphere in which art and artistic creatures are dominant.2
In Nietzsche’s age, in Europe, the dominant value system is Christian moral values. For this reason he critics this system and Christianity but he does not just critic Christianity. He argues such common features all moral systems in the world and critics all of them because even they have some differences between them, evaluations are based on them are same. In fact, he attacks each moral system and science. Because he believes that in contrary of all beliefs, there is a same kind of moral evaluation in science. Moral evaluation is a way of interpreting of world, life and state of affairs. According to him, a moral interpretation degenerates. He argues that human being cannot evaluate world with these concepts any more such as ‘aim’, ‘union’, ‘ truth’ .3 However, he suggests not to ignore them at all. Therefore, these categories need to be made clear, in particular ‘the concept of truth’. According to him, this world is a delusion from the view of morality and a moralist’s evaluation is based on instinct of decadent. In this context, he discusses ‘moral evaluation’ with the relation of concept of truth. This sense of truth relates to morality and it sees itself as an absolute and only one authority so Nietzsche does not accept it and suggests a new perspective about truth.
1.Keith Ansell Pearson, An Introduction to Nietzsche as Political Thinker: The Perfect Nihilist, (England, Cambridge University Press, 1998), 90. 2. Frederick Nietzsche, “Human, All Too Human”, On the Genealogy of Morality, ed: Keith Ansell Pearson), (Cambridge University, 1994),140. 3. Friederick, Nietzsche, The Will to Power, trans. Walter Kaufman and R.J. Hollingdale, (New York: Vintage Books,1968), 20.
For Nietzsche, all assessments are made for protecting a person, a community, a regime, a nation, a belief or a culture from a certain perspective. For this reason, he argues that the endless trust in reason and to believe absolute truth does not provide knowledge about things theirselves.4
On the other hand, he claims that there is no independence and changeless concept. Everything does change and thus it is not comprehended. Evaluations about cases are...
Bibliography: GEMES, K. (2001) “Nietzsche’s Critique of Truth”, Nietzsche, (Ed. John Richardson and Brian Leiter), ss. 40-58, Oxford: Oxford University Press.
NIETZSCHE, F, (1994) “Human, All Too Human”, On the Genealogy of Morality, ed: Keith Ansell Pearson, Cambridge University.
NIETZSCHE, F. (1968) The Will to Power, (Trans. Walter Kaufman and R.J. Hollingdale), New York: Vintage Books.
PEARSON, ANSELL, K. (1998), An Introduction to Nietzsche as Political Thinker: The Perfect Nihilist, England, Cambridge University Press..
POELLNER, P. (2001) “Perspectival Truth”, Nietzsche, (Ed.John Richardson and Brian Leiter), ss. 85-117, Oxford: Oxford University Press.
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