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Shelley, THE576, 1 Nietzsche, Friedrich. Beyond Good and Evil: Prelude to a philosophy of the Future. Translated by R. J. Hollingdale.

London: Penguin Books, 2003. INTRODUCTION It is unclear, many times, how much influence an author will have on subsequent generations. Friedrich Nietzsche is a prime example. Although he was largely ignored in his own lifetime, his books have rarely gone out of print since his death. This may be due to the fact that his writings were truly progressive and ahead of their time. With an accuracy that is reminiscent of Nostradamus, Nietzsche would predict upcoming philosophical paradigms and cultural shifts. One may wonder, and rightly so, how much of what Nietzsche wrote was prediction and how much shaped scholarly thought to bring about his own predictions. Either way, he had a deep insight into human behavior, especially of his fellow Germans, that enabled him to foresee the fall of Modernity and lay the foundation for the rise of relativism. Nietzsche seems to know that rational scientific thought is on the way out and extreme cynicism will take its place. In this paper, we will review the text of Beyond Good and Evil and critique it in light of a traditional evangelical Christian worldview. The first half of the paper will summarize Nietzsches texts and words, seeking to expound his meaning. The second half will engage the text, highlighting the positive aspects of Nietzsches theories and working to revise or reject the negative. SUMMARY Nietzsche is a cynic, yet he has an amazing ability to understand and explain human behavior. In Beyond Good and Evil, he uses that ability to critique and deconstruct Western philosophical ethics. His arguments are cogent and convincing,

Shelley, THE576, 2 especially in light of his accurate and brutal observations on human nature. Reading the text more than 100 years after it was penned and seeing how much foresight he possessed lends even more credence and support to his arguments. Nietzsche begins his task of deconstruction at the foundation of Western thought: Plato. He says in the preface that the most dangerous of all errors hitherto has been a dogmatists error, namely Platos invention of pure spirit and the good in itself.1 Nietzsche blames two critical and patently false ideas on Plato: the invention of the spirit and the notion of thesis-antithesis. Nietzsche will go on in the first several chapters to demonstrate that the spirit does not really exist, but this has already been established by the Enlightenment and Modern philosophers. He will, however, retain the word but, in true Nietzsche fashion, will change its meaning to suit his own needs. The main thrust of his argument against Plato is the idea of thesis-antithesis. In Nietzsches thinking, there is no good and evil; rather, there are simply degrees of good. Instead, Nietzsche views the ideas of evil and untruth as necessary and valuable. In fact, he points out, as the foundation of the book, that they are a condition of life: that, to be sure, means to resist customary value-sentiments in a dangerous fashion; and that a philosophy which ventures to do so places itself, by that act alone, beyond good and evil.2 The main idea behind the book is that good and evil, like any other antithetical terms, are merely linguistic distinctions and must be disregarded. In point of fact, he will argue that the very things that society has now deemed evil are a vital and important aspect of society. Without them, he maintains, society will cease to function. To make this case, Nietzsche spends the first chapter of his book reviewing the

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Pg. 32. Pg. 36.

Shelley, THE576, 3 development of Western philosophical systems, showing how each new paradigm has rejected the truth of the previous. He adroitly points out that philosophy is, in fact, defined by preconceived notions that will always lead the philosopher precisely where he wishes to go. In the end, Nietzsche rejects all existing philosophical systems. In the second chapter, Nietzsche addresses the ideas of freedom and will. Again, he points out that these are merely wrong ideas, and he begins to rally against language and grammar in general. Much to his credit, Nietzsche speaks out against academic snobbery and applauds cynicism as the only form in which common souls come close to honesty.3 This is an indictment of the misuse and confinement of language by the academic elite. As one might imagine, his attack on the use of language leads to a primitive reader-response approach to meaning. This same approach and deconstructionist attitude becomes prevalent in the 20th century as Postmodernity takes root and flourishes. It is not a surprise, then, that he concludes the chapter by denying the universality of truth.4 In chapter three, Nietzsche continues his critique of established beliefs by attacking religion. Although he holds that all religious systems are inherently flawed and untrue, he strikes hardest against Christianity, which is understandable given the close ties between the development of the Church and the rise of Western thought. For Nietzsche, religion is about fear and denial, and Christianity is the worst offender. The Church calls believers to deny every natural impulse in the name of God, whom Nietzsche holds does not even exist. In paragraph 53, he rails against the classic notion of God, pointing out that God is so inept and absurd that he cannot even make himself

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Pg. 58. Pg. 71.

Shelley, THE576, 4 clearly understood. Nietzsche closes this paragraph with the mocking observation that although religion is on the rise, belief in God is declining. Chapter four is a brief interlude that includes a collection of over 120 sayings and observations. This chapter is a fascinating read in much the same way that Proverbs and Ecclesiastes are fascinating reads. Here Nietzsche really reveals his ability to explore and explain human nature. This also serves as a turning point in the book. He is done with his critique of the established norms in society; now he will lay the blame and explain how things ought to be. The next chapter is a review of morality and how the Europeans have gotten it wrong. Specifically, Nietzsche points to the Old Testament as the source of the false morality that dominates Europe. Much to his credit, Nietzsche has a correct understanding of the Old Testament; however he lacks one thing: belief in God. By removing God from the picture, Nietzsche sees the Old Testament as a slave revolt where rich becomes evil, power becomes corruption, and poor becomes holy.5 Instead, as Nietzsche has argued elsewhere and again here, these are all necessary aspects of a healthy society. It is not love of neighbor that drives morality. It is fear of neighbor.6 Nietzsche believes that it is merely fear of retaliation that makes people act in a moral way. In chapter six, Nietzsche attacks the academic institutions and points out the role of the scholars in the decline of Europe. It is because of the academics, he argues, that Europe has lost its way. What is needed, he asserts, is a single, dominating will to bring

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Pg. 118. Pp. 122-124.

Shelley, THE576, 5 Europe together.7 In point of fact, Nietzsche is almost arguing in support of Lenin, Stalin, and Hitler decades before they would come in to power. Chapter seven is an important chapter for this book. Here Nietzsche attacks the most common virtues and changes their definitions to something more appropriate to a cynical view. What is most critical, however, is his attack on women. According to Nietzsche, the collapse of society is always directly associated with the rise of women. He almost delights in pointing out the faults and shortcomings of women, and he is very stern in warning society to beware of the increasing liberation movement of women. Elsewhere in the text, Nietzsche has argued in support of slavery and elitism as foundational to a healthy society, but it is his sexism that he holds most dear. Next, Nietzsche turns his attention to arts and nationalism. Once again, Nietzsche calls for a strong, single will to unite the people. He blames much of the collapse of Europe on the French Revolution and the subsequent decline of the monarchies. His argument is so convincing that, in paragraph 241, he even becomes an apologist for the Third Reich almost 50 years before the Nazis come to power in Germany. Nietzsche concludes his book with a discussion of the idea of nobility. After all his critiques and rhetoric, he comes to the conclusion that exploitation is the essence of life.8 In fact, Nietzsche sees all of culture as an extension of the ability to use other people. He does tie in heredity and communication as foundational to the development of culture, but his argument culminates with his statement A human being who strives for something great regards everybody he meets on his way either as a means or as a

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Pp. 135-138. Pg. 194.

Shelley, THE576, 6 delay and hindrance or as a temporary resting-place.9 For Nietzsche, morality is determined solely on the most selfish utility of all: exploitation. CRITICAL COMMENTARY Nietzsches body of work marks the beginning of the end for Modernity. He, more than any other, pointed out the limitations and absurdness of rationalism and science. However, all he could offer to replace the ruling paradigm was a fatalistic cynicism that seemed to rejoice in suffering and exploitation. It is little wonder that Modernity, in falling to Nietzsche, gave way to a nihilistic existentialism before relativism came into vogue. Nietzsches arguments, however, are too cogent and powerful to dismiss quickly. His insights into humanity are accurate and compelling. He makes a strong case for cynicism, and he has left this author wondering if it is possible to be a Christian cynic. The basis for this book is that there is no actual (or even logical) distinction between good and evil. Nietzsche maintains that there is only good, but that it is manifested in varying degrees. One should not speak of good and evil; rather, one should speak only of more good or less good. This argument should be palpable to most orthodox Christians. After all, evil has no ontological reality; it is merely the absence of good. Likewise, the Church has consistently maintained that there is no antithesis for God. We may confess belief in the Devil without holding him up as an anti-God. A true antithesis must be equal to the thesis, and Satan is clearly not equal to God. Therefore, it should be a relatively easy thing for Christians to accept Nietzsches rejection of the notion of thesis-antithesis.

Pg. 210.

Shelley, THE576, 7 Furthermore, Christians should be suspect of the development of Western thought. The entire point of Nietzsches cynicism is to intelligently question prevailing thought patterns instead of blindly trusting the academic establishment. The academics have brought many good reforms to society, but they have also wreaked much havoc in the lives of men. Society in general, and Christians in particular, should be critical of secular thought, especially post-Enlightenment rationalism, which depends on the sovereignty of mans (depraved) mind. Finally, and this is where Nietzsche departs from orthodox Christianity, there is a sense of fear and exploitation that drives society. This is a true and powerful indictment of mankind. However, instead of rejecting the notion of love thy neighbor because it runs contrary to the will, Christians are called to reject the sinful will in order to love. Nietzsche, because he has rejected God, cannot imagine man having the power to act selflessly through love. For him, man can only be selfish, seeking to either protect or increase his own wealth and position. This is certainly the case for sinful man. The regenerate disciple of Christ in the Kingdom of God is called and empowered to be different. It seems, still, that cynicism is a good thing. However, cynicism should not be mistaken for fatalism or pessimism. Nietzsche describes a healthy, intellectual interaction with ideas and maxims. The goal is to correct and shape popular thought. However, Nietzsche saw no hope for mankind and retreated into seclusion. Christians are called to be light and salt, engaging culture and reforming it to the image of Christ. Nietzsche had no foundation for his cynicism. He had rejected everything, including himself, and then seemed genuinely surprised that the bottom fell out.

Shelley, THE576, 8 Christianity, however, has a sure foundation in the revealed Word of God. Cynicism can, and should, reside in an absolute Truth, and God supplies that Truth. Therefore, it seems possible to construct a positive form of cynicism rooted in Christian thought. The major issue presented by Nietzsche to Christian thought is his rejection of the supernatural. Not only does Nietzsche reject God but he also rejects the existence of spirit and the influence of Satan. All three of these must be part of a successful worldview. God, as was noted previously, is the revealer of Truth. He is the foundation of everything, whether ontologically, epistemologically, or ethically. Everything that exists, exists in relationship to him. In order for anything to function properly, it must function in accordance with his design and plan. Christian cynicism should seek to evaluate any proposition or value in light of Gods revealed standards. With this foundation, there is hope. The spirit is an integral part of humanity. Nietzsche is right to refute Platos antithesis of spirit over against matter. Neither is inherently better or naturally opposed to the other. In fact, mankind is designed to have both a spiritual aspect and a material aspect. This is clearly not an antithesis; it is simply a thesis. However, Nietzsche is wrong to apply this argument fully to the notion of good and evil. Nietzsche rejects the antithetical nature of spirit/matter on the basis that the spirit does not exist. Therefore, he concludes that evil, like spirit, does not exist. The spirit does exist, and evil does exist insofar as good is absent. Evil is not equal to good,10 so it is not, by definition, an antithesis, but it is also not the same as good. Nietzsche is

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It seems clear that something that is ontologically real good is inherently superior to that which has no reality evil. The antithesis for good, it seems, is bad, evil in the moral sense.

Shelley, THE576, 9 wrong to conclude that there are only degrees of good and no evil. Evil is distinct and separate from good. Furthermore, Nietzsche, having no concept of the supernatural, cannot allow for the influence of Satan upon humanity. Instead, he looks at heredity and culture as the sole conditioners of mankind. While both of these influences are significant and should not be underrated, Satan is the ultimate tempter and deceiver of men. Satan is the one who first put the thought of disobedience into the minds of Adam and Eve. It was his lies that maligned Creation and drove a wedge between God and man. He is still active in society, continually working to destroy whatever he can. The final responsibility for sin is the individual. We are moral agents with the ability to apply values when making decisions. However, our values have been tainted to do evil, to follow after the lies of Satan. It is this influence, more than any other, that is responsible for the wretched state of affairs in the world. Man is not permanently predisposed to exploitation and fear. These are the results of the Fall and can be overcome through the work of the Holy Spirit. Mankind can get better if he submits himself to God. There is one final issue in Nietzsches theories that must be discussed: his defense of elitism. Nietzsche needs a strong will to follow, and he needs to blame someone for the collapse of society. He is not able to hold up an example of a good human leader, but he is able to find plenty of people to share the blame. His defense of slavery as necessary and normal should be abhorrent to Christians, as should his idea that God is not sufficient, assuming that God exists at all. What is most wretched, however, is his rhetoric against women.

Shelley, THE576, 10 Time and again Nietzsche proclaims that women are inferior to men and should be treated as such. This is clearly contrary to Scripture. This author does not want to argue for either egalitarianism or patriarchy in this paper that is not the point at hand; rather, I wish to confirm that both men and women bear the image of God and deserve respect. Man is not inherently superior to women. Women are not mentally deficient compared to men. And, most importantly, women are not to bear the blunt of the blame for the decline in society. Any person who advocates the abuse and mistreatment of any group of people, regardless if it is on the basis of race, gender, sexual orientation, whatever, is maligning the image of God. Finally, Nietzsche has missed the obvious choice for the single, strong will he believes is necessary to order mankind. He cannot point to a human leader because any human would be insufficient for the job. Instead, it is God himself, specifically the Incarnate Jesus Christ, who provides the perfect will to guide all men. We are called to submit ourselves to him, and, one day, we all will. His will is perfect, and in him we find hope, love, and peace. CONCLUDING REMARKS Nietzsche raised many good points and concerns about rationalism and Modernity. His belief in a healthy cynicism should be adopted by the Church today. However, the Church should not wholly adopt his idea of what healthy cynicism is. Nietzsche did not include God as the foundation for life, and, therefore, he found only hopelessness and despair in the human condition. Christians have a sure foundation in God and can see hope and promise for mankind.

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