A CRITIQUE OF THE MORAL AND RELIGIOUS NIHILISM IN THE PHILOSOPHY OF FREIDRICH NIETZSCHE
ABSTRACT
This project is necessary in the face of the present-day unscrutinized quest for faith or religion. For this reason, it will follow a thought-pattern that will argue for the credibility of God and religion. Thus, the major task of this work is to criticize without reservation this religious and moral demise of Nietzsche and restore the supreme value to its place in the world. This work does not however guarantee to exhaust the rigorous arguments concerning the existence of God. It does not even pretend to expose the whole philosophical thought of Nietzsche. It will evaluate and criticize Nietzsche’s arguments concerning the existence of God. For the purpose lucidity this work will be largely critical and expository. More so, a brief historical survey of Nietzsche is adopted to bring to limelight, his conception about God. This work is divided into four chapters. Apart from the introduction, the first chapter will x-ray the meaning of nihilism for Nietzsche, and the religion and its values as attacked and refuted by him. In chapter two, we shall be exposing the nihilistic morality as presented by Nietzsche. Chapter three centers on the remedies offered by Nietzsche as the ideal value after his nihilism of supreme value. Chapter four will evaluate Nietzsche’s philosophy of nihilism.
CHAPTER ONE
INTRODUCTION
1.1 BACKGROUND OF THE STUDY
Down the stages of the history of philosophy, the modern philosophy of consciousness, attention has been directed to the mastery of the natural world. This is a period whose character of rational optimism was diametrically opposed to tradition and authority upon which stood the veracity and logic of primitive religion. It has been a period oriented to the practical. The possession of and ownership of the real. With Kant, the practical reason is already being understood as will. Schopenhauer took up this indication from Kant and conceived reality as will and idea. He opines that the world is a meaningless and purposeless existence or will to live.
Nietzsche however, finally accepts the fundamental notion of Schopenhauer that the will is the principle of existence, but he conceives this will not merely as the will to live, but as the will for power. Along the way to the will to power, the anthropological subject has become central. This turn towards the subject excludes any supreme value in man. Thus, when Nietzsche proclaimed and declared the death of God, he believed that he was accomplishing the work, which other existentialist philosophers started but were unable to complete. Little did he realize the havoc he had caused to the contemporary man. Consequently, he joined other thinkers of his time to sweep off the hold of God on the modern man. With “the death of God” man could surpass himself and attain his greatness.