AboutMichael J. Motta Expertise Existentialism, existential psychology, political philosophy; some value theory and ethics. Interdisciplinary approach to the social sciences and humanities: some background in abnormal psychology, expressionist art, and modern literature. I'd defer to other experts especially in areas such as analytic philosophy and philosophy of science.
Experience Tutor, Michigan State University, Student-Athlete Support Services, 2002-2005.
Teaching Assistant, Binghamton University, Department of Philosophy, 1995. Organizations American Civil Liberties Union
Publications The Society for Laingian Studies (giardino delle parole),
Lansing State Journal, Grand Ledge Independent, beTurtle.com, Property Investor Magazine, Grand Rapids Press, eHow.com
Education/Credentials Graduate study, Binghamton University, Department of Philosophy, 1993-95.
MA in Philosophy, Michigan State University, College of Arts and Letters, 1991. Master's thesis: "Nietzsche's 'Hothouse For Strange And Choice Plants'".
BA in Social Science, Michigan State University, James Madison College, 1989.
Study abroad: Cambridge University, Trinity College, Cambridge, England, 1988.
Awards and Honors Clifford D. Clark Fellow, Binghamton University, 1993-95.
Department of Philosophy Fellowship, Michigan State University, 1991.
National Merit Scholar, Michigan State University, 1985-1989.
Question Hello, so I have continued my reading in "Ecce Homo" by Nietzsche. I am currently reading through the chapter entitled "Why I Write Such Good Books". At this point in the book he seems to be attacking rather intensley the dangers that morality poses and how morality is a crime against nature. He also talks about how the man who is considered "good" in society is actually not a good man. I think I know what he is talking about, but I cannot say for sure. Do you think you can help to clarify this part for me?
Another topic in this chapter that I am having trouble understanding is where is talks about how fearfullnesses in reality are more necessary than any form of happiness. He goes on to say that happiness, or "goodness", is conditioned by falsity of instinct. I do not quite understand this. Nor do I understand how being optimistic is bad.
One last thing is the word "decadent" and "decadence". I looked it up in the dictionary where I learned it said something about indulging in something or moral degeneration. Can you help clarify this also?
Thank you very much
Answer Hi again Joey,
Without my going back through and doing the research in Ecce Homo specifically, I will give you the usual Nietzsche lines on these issues.
"Morality" for Nietzsche more often than not means Christian-Platonic morality, the valuing of the weak, the lamb over the eagle, the afterworld over earthly and earthy life, the soul/mind over the body, repression over lust, all that sort of thing. Now an important thing to understand is that for Nietzsche, "originally", or at least in Pre-Socratic Greece and other ancient civilizations presumably, "good" meant things like strong, healthy, capable, excellent, individualist, etc. It was opposed to "bad", which was essentially the opposite - weak, sickly, ineffectual, mediocre, conforming . . . Then Christianity (Platonism for the people) came along and said hey, we don't like you strong guys picking on us, but instead of vanquishing you, we're going to call you "evil", so what had been "good" was now labeled "evil" (not the same thing as bad, evil is immoral) and the opposite of this evil (what used to be called "bad") now became good. So Christian-Platonic morality is a negative reaction (good is defined based on resentment/ressentiment of evil) rather than a positive affirmation.
As such, for instance, a good man in society might be someone who is a conformist to the herd and herd values (this is just one reason why, even though Nietzsche was on the right politically, he would never have been able to stomach American conservatives/Republicans) of for instance religion and employment/money. Those are not noble values - they're herd values, so the herd calls those who follow them "good", but they're "bad" as defined above.
Nietzsche criticizes various thinkers on "happiness", most notably the utilitarian J.S. Mill but you could also lump socialists in general in there too I think, and liberals in the broad sense (capitalists) - really all things "modern". For Nietzsche, this sort of seeking happiness through calculation or easiness involves a shrinking of man down to what he calls "the last man" - the man who seeks only comfort and mild experiences. Instead of following instincts, we tame them in an excessively rational way in order to "smooth out the ride" - it's like driving on a flat road instead of one with curves and hills and valleys. It shrinks our realm, and thus shrinks man.
With decadence, just remember that it's etymologically related to "decay", and that for Nietzsche it means things mentioned above such as Christian-Platonic morality, and then later, the modern "enlightened" expression of this in liberalism (again, broadly understood) and socialism.
Hope that helps,
Michael
P.S. I hope you've read Nietzsche's other stuff or have it available to read, since Ecce Homo comes very late in his active life and looks back on his work. Beyond Good and Evil and On the Genealogy of Morals should be especially helpful, but anything of his really will help some.
