On the other side, slave morality entails being dissatisfied, as the people within it must be reactionary and live under the standard those above them. This naturally creates completely opposite mindsets. This plays heavily into morality and what is defined as good and bad, as people within master morality can dictate what they put in each category, while slaves have no choice but to maintain the reverse viewpoint. They cannot have the same mindset as masters, as they are too weak to think and live the same way, therefore they must default into vilifying the qualities that masters hold to justify the only set of values and thoughts they are able to hold onto. This separation in mindset is what spills over into and creates the rest of what makes the difference between master morality and slave morality for
Dostoevsky provides his own response to Ivan’s accusations through his character, Alyosha. Alyosha acknowledges that Ivan 's approach and defense of atheism, "lies in that he renounces God out of love for mankind, comes forward against the Creator in the role of the advocate of all suffering creation" (Kiskaddon, Elissa. “Dostoyevsky and the Problem of God”). Alyosha tells Ivan his reason for rejecting God is simply a ‘rebellion’ and says; “One cannot live by rebellion...” (The Brothers Karamazov pg 245). Alyosha reminds Ivan that Christ suffered an excruciating crucifixion and shed his innocent blood for the sake of man while he is the most innocent and
For instance, when Edwards commands that all sinners are as hated by God “as the serpent is in ours” to the point of wishing them eternal torture if they are not one of the elect (Edwards 48). The flaw is that argument is the fact that a God so hateful of his own creations as to create a system of elect is illogical. Why do any good deeds if they will not impact your eventual fate in Hell? Subsequently, Franklin’s philosophy that “the conviction alone to live virtuously” is not enough to achieve moral perfection and that “contrary habits must be broken” first (Franklin 69). Finally, the evidence of human goodness can be seen in the random acts of kindness society sees every day with activities like Pay It Forward, acts of charity, and companionship amongst friends.
For this reason, people have stereotyped the image of Satan as selfish, evil, and numb and loser. Nevertheless, John Milton in his book, “Paradise Lost” (Book 1), has transformed the image of Satan, and personified him as an unselfish, good, sensible and harmless angel. In western religious, Satan is considered as a selfish and evil spirit whose purpose in life is to destroy humanity by making people disobey God. He is well-known as the Creator`s enemy. In fact, in the Christian bible, Satan is a greedy and avaricious creature because he wants to share the glory of the almighty.
Although some passages in the second essay may point to atheism, I believe that, overall, his critique of religion seems to primarily stem from his animosity towards the way in which religious belief has manifested itself in society, rather than belief in God or religious belief as a whole. In the first essay, Nietzsche discusses the etymology of the words “good” and “bad” and how they have evolved over time to have completely different meanings, meanings that he does not agree with, due to the priestly class. Prior to this transvaluation, good meant noble and powerful while bad meant poor or common (Nietzsche, 28). The “good” were able to exercise their will to power and
While passive nihilism, is a pessimistic acquiescence in the absence of values and the purposelessness of existence, active nihilism on the other hand seeks to destroy that in which it no longer believes. Active nihilism is believed to be the most dangerous and final form of nihilism and it is to this that Nietzsche identified himself with. He wanted to show that this world in which we live is the only one however unstructured, purposeless and valueless it may be. In other words, valuelessness and meaninglessness are products of nihilism, and for Nietzsche moral principles are the foundation for faith in religion, especially that of the Christian faith. A true nihilist would believe in nothing, have no loyalties, and no purpose other than, perhaps, an impulse to destroy.
Blake underlines the unjust and uncompassionate institutionalized religion as a human construct. Blake suggests that the origins of such social ills are forged by divided selfhood, creating a ‘God’ and social order in their own image. Poem is a remarkably ambitious examination of institutionalized virtues and its progressive enrichment. Blake epitomizes the reasoning through…Man only sees the portion of existence that is comprehendible to his corporeal understanding. Man is unable to apprehend the quintessential idea that virtue is equal to vice; for virtue cannot exist if there is no vice.
/Why should intent, or reason, born in me, /Make sins else equal, in me more heinous.’ This shows the speaker’s dissatisfaction with God and shows the reader that the speaker feels that the punishment that God has given to humanity is disproportionate when compared with the punishment that God has given to the Devil. This suggests that Donne’s speaker is jealous of creatures like the devil who are not damned because of their sins. Stachniewski states that ‘the Calvinist doctrine of double predestination (whereby the majority was foredoomed to damnation before being created) multiplied the causes for dismay.’ Calvinism was a popular denomination of the protestant
The religious preferences and philosophy of the English Renaissance affected Shakespeare’s writing. The battle for a man’s soul comes from the Christian idea of God in heaven conflicting with Satan in the world. Shakespeare views evil as more than only bad deeds; it breaks the holy order that God instituted to hold the universe together (Miller). Great medieval philosopher Thomas Aquinas described evil as the absence of all good (Tufts). Shakespeare expands on this idea by portraying villains as examples of evil rather than humans.
Denial of Faith Marlowe’s Faustus is the epitome of the backsliding Christian, except there’s no hope for reconciliation in Faustus’ story. His quest for knowledge, supposed to be full of fruitful deeds and mighty conquests, becomes one filled with foolish pranks and blasphemous actions. His knowledge in divinity does not seem to help him choose rationally between eternal damnation and salvation, nor does it sway him to deny Lucifer. Though Faustus shows us that he has knowledge of divinity and religious values, his ultimate condemnation to hell comes from his selfish desires and repudiation of Christian beliefs. Therefore, Faustus proves that not trusting in and straying away from God can corrupt the mind and behavior, which influences Christians
Douglass demonstrates how religious hypocrisy morally bankrupts the white slave holders turning them into brutes in their supposedly superior social class. While at Coveys plantation, Douglass sees the religious hypocrisy of the slave holders. The slave holders set Covey above them as if his words and ideas are divine. They have a corrupt sense of morality, using religion as a base for their rules of slave holding
Frederick Douglass would most likely have a similar opinion because he recognized how contradictory the actions of the slaveholders were with faith in general. Those zealous Christians only scrambled to find something in the Bible that could ensure them that this horrific way of making money would not be frowned upon by God. They denied their conscience and had the audacity to quote the Good News as they beat their slaves almost to the point of death. The cruel actions of the slaveholders are nearly impossible to call moral, keeping in mind the overall belief that all human beings have dignity and natural
It claims that this religion instills guilt for the feelings and aspirations that are inherent to humanity while promoting a moral system that consistently goes against the instincts and nature of mankind. In seeking moral excellence and “the ideals of humanity,” Nietzsche asserts that mankind loses its instinctive desire to grow and become powerful and, therefore, becomes corrupt (Nietzsche 6). To simplify, corruption can be defined as straying away from innate feelings that encourage growth and yearn for power. Nietzsche uses the concept of transvaluation of values to reiterate his argument that everything that Christianity suggested is good is actually evil and vice versa. Nietzsche sees Christianity as nihilistic, stressing that the values and traditions leave people yearning for redemption that they will never be able to achieve on their own.
In his first essay of On the Genealogy of Morals, “‘Good and Evil,’ ‘Good and Bad,” Nietzsche makes accusations against priests that could easily be interpreted in a pro-Nazi light if misinterpreted. At first glance, this charge seems to be an attack against Judaism; however careful reading of text reveals that Nietzsche is actually criticizing Christianity. Nietzsche asserts that “priests are, as is notorious, the worst enemies—why? Because they are the weakest, their weakness causes their hate to expand into a monstrous and sinister shape, a shape which is most crafty and most poisonous” (1.7). Because the Jewish priests that Nietzsche describes are powerless and weak, they turn to hate.