WEBVTT

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Prof: Okay,
now today we move--basically we

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move into the twentieth century.

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And there is a lot of
similarity between the three

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authors we will be discussing:
Nietzsche, Freud and Max Weber.

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You know, Durkheim will be a
somewhat different kind of

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story.

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But all--I mean,
Nietzsche, of course,

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died in 1900,
but he was out of action for

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ten years because of mental
illness, rather severe mental

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illness.

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He published all of his work in
the nineteenth century.

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Freud and Weber started to
publish in the nineteenth

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century.

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But these three characters,
in many ways,

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are very important bridges
towards twentieth century social

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theory.

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In a way they did foreshadow a
great deal of theorizing,

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particularly during the second
half of the twentieth century,

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especially in the last thirty
or forty years.

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I think it's also very easy to
see the point of departure from

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Marx--
some continuity,

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but the basic point of
department from Marx in the work

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of Nietzsche,
Freud, and Weber.

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If I can put it very simply,
the major departure is that

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they all depart from Marx's
economic reductionism--

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right?--the emphasis on
economic interest,

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which is actually not only
Marx.

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Right?

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It was common in Adam Smith,
and Marx as well.

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They depart from this and they
emphasize that the problem in

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modernity is not so much in the
economic system;

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it is much more in terms of
power and consciousness.

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The problem of modernity is
repression, in one way or

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another.

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The problem of modern life is
that we internalize the reasons

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for our own subjugation,
as such, and somehow we have to

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figure out how to liberate
ourselves from this internalized

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subjugation.

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Why do we obey orders?

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Why do we actually accept that
we are subjugated?

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This is the central question,
I think, Nietzsche,

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Freud, and Weber are posing.

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It's again a question which has
not been really asked by the

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other theorists we discussed so
far.

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They just had civil society as
a point of reference for the

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good society.

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Now the problem for Nietzsche,
Freud, and Weber is in us,

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internally--in us,
how we solve the problem within

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ourselves.

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So this is a kind of
introducing the three authors.

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In some ways one can say
Nietzsche,

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Freud, and Weber not only
foreshadows twentieth century

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social theory,
but in some ways they are the

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first of post-modern theorists--
right?--the theorists which are

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beginning to come to terms with
the oppressive nature of

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modernity,
and try to figure out how to

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transcend that.

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Now I think what I asked you to
read for today is probably the

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most difficult text for the
semester,

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The Genealogy of Morals,
and you may have been greatly

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frustrated by it,
and probably also irritated by

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it, because he's a very
provocative mind.

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I hope you did what I suggested;
namely, you had a cursory

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reading of the text before
today,

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and now you can go back to the
text,

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after my lecture notes,
and I think that should help

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you to find your way out and to
see what he is really up to.

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Now what is he up to?

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Let me just foreshadow,
before I get into his life and

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work, and particularly in
Genealogy of Morals.

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There is another point in which
Nietzsche, Freud,

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and Weber can be understood in
relationship to Marx.

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In my very introductory
comments, I emphasized the

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difference--right?--the shift
away from the economy to the

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question of power and
domination.

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But there is a point at which
there is a continuity between

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them and Marx--Nietzsche,
Freud and too mainly Weber;

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I mean, Weber is a somewhat
more complicated story.

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But certainly Nietzsche and
Freud are critical theorists;

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critical theorists in the sense
as we defined this earlier.

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Right?

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Critical theorists,
that they are offering a

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criticism of human
consciousness.

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What is in our mind and how did
it get into our mind,

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and how-- and the problem of
our consciousness in

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relationship to our existence.

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And this is very much critical
theory as it was defined by

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Hegel and then the young Marx,
the Hegelian Marx,

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the Marx of Paris
Manuscripts.

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Right?

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The Marx of alienation. Right?

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This is very much coming from
this tradition,

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and the central issue is how
can we subject this to critical

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scrutiny?

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And in Nietzsche's case,
there is an incredible attempt

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being made here to try to offer
a critical theory which does not

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really have a critical vantage
point.

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Right?

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All critical theories of Hegel
and Marx and twentieth century

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critical theory do have an idea
of a good society,

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of an emancipated human
existence, and they criticize

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the reality,
the society what they are

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analyzing,
from the point of view of this

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critical vantage point.

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Nietzsche is different.

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He is really the most radical
of critical theorists.

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And in the twentieth century
the theorist which builds the

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most consistently on it is
Michel Foucault--

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right?--who tried to create a
theory which is critical of

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existence and our consciousness,
but critical without telling

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you what is good,
what you should be aspiring for.

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And that's exactly what
Nietzsche is trying to do.

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It is sort of the squaring of
the circle.

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Can you be critical of a
situation if you cannot tell

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what is the good outcome?

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Right?

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Can you actually subject the
very notion of the good society,

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the good, to critical scrutiny?

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This is what he's trying to do.

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Right?

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To offer such a theory.

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Well Freud is different. Right?

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Freud is a critical theorist
beyond Hegel and beyond Marx.

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He does agree with Marx that we
have to find some critical

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analysis which is rooted in our
sensuous experiences,

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and somehow we have to relate
the problems of our

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consciousness to our sensuous
experiences.

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Right?

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In this respect,
Freud is very much in the line

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of Marx's critique of Hegel.

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This is not simply radicalizing
your consciousness;

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you have to confront your
consciousness with your sensuous

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experiences.

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But he is different from Marx
because--

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I pointed this out earlier very
briefly--

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because in Marx,
this sensuous activity is

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production,
it is economic activity.

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For Freud it is our sexual
experiences--

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right?-and he offers a
criticism of our consciousness

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by confronting us with our
repressed sexual experiences in

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our earlier life.

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Right?

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So this is a critical theory.

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Right?

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He said, "What you think
is in your mind is right.

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No, no, no, it isn't."

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Right?

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You have to think about all of
your experiences of your earlier

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sexual life,
and then when you figure out

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what you repressed as bad
memories,

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that's when you will actually
will be able to have a healthier

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psychic life.

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Right?

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Well Weber is more complicated,
and we will come back to this,

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Weber's critical theory,
when we get to Weber,

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and to the question whether
he's a critical theorist at all,

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that has been highly debated.

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Okay, I think now we are ready
for Friedrich Nietzsche.

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And I hope this makes more
sense now for you--right?--what

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you were reading.

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Right?

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And let me just emphasize one
more time--

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right?--the big project in
Nietzsche is to offer a critical

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scrutiny of human mind,
but not to have any critical

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vantage point.

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Right?

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To criticize the very
principles of good society and

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good, to critical scrutiny.

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Where does it come from when we
have the conception of good and

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good society?

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That is his project.

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It's an incredible intellectual
venture.

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Right?

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As I said, it is this kind of
squaring of the circle,

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what he does;
what he does with a great deal

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of power.

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And he does it extremely
provocatively.

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I will put up a couple of
quotations for it,

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which are outrageous.

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Don't walk out on it. Right?

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Wait a little.

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Hold your breath, listen.

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This is outrageous what he's
saying.

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He's a provocateur.

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He is like Rousseau;
he is only worse than Rousseau.

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Right?

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He provokes us even more than
Rousseau.

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But, you know,
deep down he's a very

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sensitive--you know?--very
humanistic human being.

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Right?

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He provokes you.

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But if you listen carefully,
you figure out there is

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something what you actually can
relate to it,

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when you think what he's
actually trying to get at.

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All right, here is Nietzsche.

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And let me just very briefly
rush through his life.

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He was born in 1844,
in the small city of

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And this is very important:
his father was a Lutheran

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minister, and the family was all
clergy, Lutheran clergy.

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And he's bringing up,
in a very religious sentiments,

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very religious family.

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And in many ways his work is a
reaction against the father,

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and it is a reaction against
the kind of Lutheran

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Christianity he was deeply
internalized into.

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I think this is very important
to understand.

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I mean, I know that most of the
people in this room have strong

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feelings in Judeo-Christian
tradition, and he attacks also

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Judeo-Christian tradition.

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This is a revolt against the
father.

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This is a revolt against what
he was brought up to.

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It is an attempt to find
himself.

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Right?

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That's what he's trying to get
at.

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And you have to be a little
tolerant about him,

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you know, and his attempt.

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You did that as well.

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You were revolting against your
parents, and you were revolting

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against some of the fundamental
principles you were born into.

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He actually enrolls to the
University of Bonn to become a

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Lutheran minister himself.

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He studied theology.

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As it happens to many people
actually who enroll into a

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seminary, doesn't take him too
long to become an atheist.

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Very often the seminaries are
the best training grounds for

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atheists.

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Right?

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You're beginning to see somehow
the complexity of theological

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thought.

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This is what he experienced.

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So he quits after a year.

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He realizes he is on his way to
become an atheist--right?--and

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he will not become a minister.

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Actually this happened to my
brother as well.

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He actually did not quit,
he did finish;

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he was also trained as a
Lutheran minister.

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But by the end of his
theological training he was--I

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don't think he ever
confessed--but he was actually

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an atheist.

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So I have personal
experiences--right?--what

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theology can do to you.

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Right?

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Okay, then '68,
there is a very important event

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in his life.

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He meets the greatest composer
of his time, Richard Wagner,

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and they become great friends
for a time, and they become

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bitter enemies later on;
and it is very important why

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this happened.

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He is appointed as Professor of
Classical Philosophy at the

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University of Basel,
before he got actually his

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degree.

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But he doesn't do it for too
long.

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Right?

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He's only teaching for eight
years in his life,

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and then he retreats and he
sacrifices his life to scholarly

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activity--
spends a lot of time in Italy

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and, if he's in Switzerland,
in a small, beautiful spot,

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Sils Maria.

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a German philosopher,
who has a great deal of impact

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on him,
who introduces him in '82 to

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passionate lover.

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And I will say a few words
about this later on.

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In '88 he becomes mentally ill.

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The story of his beginning of
his mental illness tells you a

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lot about him.

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He is in Genoa,
in Italy, and then he walks on

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the streets, and then he sees a
carriage driver beating a horse

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vengefully.

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And then he suddenly cuddles
the horse, beginning to cry,

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and his mind is gone.

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All right?

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He falls deeply into mental
illness.

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He never recovers anymore.

16:24.250 --> 16:29.130
It I think tells a lot about
who Nietzsche as a human being

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was--right?--and how
actually--how much compassion he

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could have with suffering.

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Right?

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This work, what you were
reading, has a lot to do with

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suffering, and gives you a
devastating view what human

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suffering means.

16:47.500 --> 16:52.680
Anyway, he's in care of his
mother until she dies,

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and then his care,
unfortunately for him,

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to his sister Elisabeth.

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And he dies in her home in 1900.

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Now a bit about Elisabeth
Nietzsche.

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Here she is.

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She was born two years after
Nietzsche.

17:23.429 --> 17:24.409
in 1885.

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He was a fanatic anti-Semite.

17:32.200 --> 17:37.040
He was very attracted to this
idea of the superior Aryan race,

17:37.038 --> 17:42.048
and he actually created an
Aryan colony in Paraguay,

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and moved with Elisabeth to
Paraguay in a pure German

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community.

17:47.269 --> 17:51.039
Some remains still exist,
and if you are a devoted

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neo-Nazi,
you may want to visit Paraguay,

17:53.904 --> 17:57.554
because there are some of these
guys here still hanging out

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there.

17:58.108 --> 18:02.348
They look like Indians,
because of course not very pure

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Aryan nation;
they are not blonde and blue

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eyes any longer.

18:06.259 --> 18:08.849
They intermarried with the
locals.

18:08.851 --> 18:09.481
Right?

18:09.480 --> 18:11.820
But anyway, this is what he
wanted to do.

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It didn't work very well.

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So at one point he committed
suicide and Elisabeth returned

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to Germany.

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Well I think it's very
important that Nietzsche,

18:23.018 --> 18:26.648
after she got married,
broke the relationship with his

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sister.

18:27.400 --> 18:32.250
He just could not stand his
brother-in-law and his

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anti-Semitism.

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Though you will see some of the
citations which sound very

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anti-Semitic,
he was very intolerant about

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anti-Semites.

18:41.670 --> 18:45.610
This was one of the reasons why
he broke his relationship with

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Richard Wager.

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But in '94, Elisabeth created
the Nietzsche Archive.

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Nietzsche was insane,
and he had a lot of unpublished

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work, manuscripts.

18:59.588 --> 19:03.458
She put it together into an
archives, and she abused it as

19:03.461 --> 19:04.821
much as she could.

19:04.818 --> 19:10.508
She turned into a right-winger
and with the rise of Nazism a

19:10.511 --> 19:13.311
Nazi, an admirer of Hitler.

19:13.308 --> 19:17.508
And she put together a lot of
Nietzsche texts,

19:17.505 --> 19:22.815
in order to fabricate a Nazi
ideology out of Nietzsche.

19:22.818 --> 19:25.908
And some, therefore,
had been reading for a very

19:25.912 --> 19:29.072
long time Nietzsche as an
ideologue of Nazism.

19:29.068 --> 19:33.018
So did Adolph Hitler,
who actually even attended the

19:33.018 --> 19:36.578
funeral of Elisabeth in 1935,
when she died.

19:36.578 --> 19:41.178
Well I think people who read
Nietzsche carefully,

19:41.180 --> 19:45.100
and who have seen now
Nietzsche's original work

19:45.101 --> 19:47.701
published,
rather than selections by

19:47.695 --> 19:49.975
Elisabeth,
have a great deal of doubt

19:49.980 --> 19:53.000
whether Nietzsche has anything
to do with Nazism.

19:53.000 --> 19:54.810
Though the story is complicated.

19:54.808 --> 19:57.388
Now here we come,
a nice triangle:

20:01.056 --> 20:02.146
Nietzsche.

20:02.150 --> 20:06.050
Well I should show this picture
after Freud.

20:06.049 --> 20:08.669
Remember that.

20:08.670 --> 20:12.570
Watch on it;
it is a very Freudian kind of

20:20.470 --> 20:23.000
other side of the picture.

20:23.000 --> 20:26.430
Now Lou, Paul and Friedrich.

20:30.498 --> 20:32.748
family, German Jewish family.

20:32.750 --> 20:37.270
For reasons which is beyond me,
occasionally Nietzsche refers

20:37.267 --> 20:40.217
to him,
when they already broke up,

20:40.219 --> 20:43.559
as "the English
psychologist";

20:43.559 --> 20:45.229
he was a German philosopher.

20:45.230 --> 20:50.140
Anyway, he became very good
friends, at one point.

20:50.140 --> 20:53.770
I mean, Nietzsche was an
impossible person.

20:53.769 --> 20:56.549
He'd fall in love with people
and then he broke.

20:56.548 --> 20:58.678
Just strong love or strong
hatred;

20:58.680 --> 21:01.010
there was nothing in between.

21:01.009 --> 21:05.049
But anyway, the idea of
genealogy, which is probably the

21:09.818 --> 21:13.118
Then he introduced this
wonderful young,

21:16.460 --> 21:18.910
to Nietzsche,
and he falls desperately in

21:18.910 --> 21:19.890
love with her.

21:19.890 --> 21:22.410
This happened in '82.

21:22.410 --> 21:25.260
She was
twenty-one-years-old--as I said,

21:25.258 --> 21:28.178
very beautiful,
and wonderfully smart.

21:28.180 --> 21:33.320
And well Nietzsche was hoping
to marry her;

21:33.318 --> 21:37.158
I mean, he was opposed to the
idea of marriage,

21:40.818 --> 21:45.168
kind of not aware that there is
a relationship going on between

21:48.510 --> 21:50.500
probably for two years or
something.

21:50.500 --> 21:54.840
Anyway, I think by all
likelihood there is an

21:54.840 --> 22:00.070
interesting love triangle going
on here for awhile.

22:00.068 --> 22:04.018
But Nietzsche is impossible,
and Lou is a sane woman,

22:04.018 --> 22:07.738
and at one point she just
cannot take his insanity

22:07.738 --> 22:08.648
anymore.

22:13.548 --> 22:16.588
And then, though she is also
opposed to marriage--we are

22:16.594 --> 22:18.924
talking late nineteenth century,
right?;

22:18.920 --> 22:22.990
very radical ideas about
sexuality and marriage--but then

22:22.990 --> 22:27.060
she still married this guy,
a linguist called Andreas.

22:27.058 --> 22:28.838
Anyway, she was also a very
smart woman.

22:28.838 --> 22:30.958
She at one point said they
wrote a book

22:33.872 --> 22:35.272
never published that.

22:35.269 --> 22:39.099
She said this one was an
experiment, a joint book by the

22:39.102 --> 22:39.662
three.

22:39.660 --> 22:43.110
We never--as far as I know,
it never had.

22:43.108 --> 22:47.158
Another important person in his
life: Richard Wagner.

22:47.160 --> 22:56.300
Well Nietzsche was a music
fanatic already in his boyhood,

22:56.298 --> 23:00.718
and when he read Wagner's piano
transcript of Tristan and

23:00.720 --> 23:04.270
Isolde,
he just fell in love with that.

23:04.269 --> 23:06.979
That was the music he was
looking for.

23:06.980 --> 23:08.970
Why?

23:08.970 --> 23:10.820
He was a hero worshipper.

23:10.818 --> 23:13.258
That's why people,
some people,

23:13.257 --> 23:16.667
read still in him a kind of
proto-Nazis.

23:16.670 --> 23:21.180
He liked strong,
beautiful people who are heroic

23:21.175 --> 23:26.045
and do heroic acts;
like the Greek. Right?

23:26.048 --> 23:30.548
A beautiful young man,
powerful, and heroic,

23:30.549 --> 23:33.899
like the gods,
the Greek gods;

23:33.900 --> 23:36.680
that's what he really admired.

23:36.680 --> 23:39.170
And this is what he found in
Wagner's music,

23:39.170 --> 23:44.070
a rejection of the roots of
Rossini kind of sentimentalism

23:44.069 --> 23:48.639
of Italian music,
and in fact the classicism and

23:48.640 --> 23:53.960
coldness and pretentiousness in
the music of Beethoven.

23:53.960 --> 23:59.690
And what he found is something
new in Wagner.

23:59.690 --> 24:01.450
So he was attracted to Wager.

24:01.450 --> 24:07.880
And as he was becoming actually
increasingly anti-Semitic,

24:07.880 --> 24:12.910
under the influence of his last
wife,

24:12.910 --> 24:15.820
Cosima, who was the daughter of
Franz Liszt,

24:15.818 --> 24:19.928
the composer,
and was really a pretty evil

24:19.928 --> 24:20.828
person.

24:20.829 --> 24:24.669
And also Wagner was changing.

24:24.670 --> 24:28.770
He was becoming in some ways
kind of more Christian or

24:28.767 --> 24:32.867
something, and he was writing
this--I actually have to

24:32.865 --> 24:36.185
confess--lovely opera,
Parsifal.

24:36.190 --> 24:39.760
Well, Nietzsche could not take
it.

24:39.759 --> 24:40.689
You know?

24:40.690 --> 24:41.970
It was impossible for him.

24:41.970 --> 24:43.480
So then they break.

24:43.480 --> 24:46.740
He could not stand Wagner's
anti-Semitism,

24:46.740 --> 24:49.400
and he could not stand
Parsifal,

24:49.400 --> 24:52.850
and a kind of expression of--I
don't know,

24:52.848 --> 24:57.348
anybody ever heard
Parsifal?

24:57.349 --> 24:58.589
No.

24:58.589 --> 24:59.929
Well not easy stuff.

24:59.930 --> 25:02.380
It sounds like an oratorium.

25:02.380 --> 25:07.910
It has some Bachian kind of
elements in it,

25:07.913 --> 25:14.503
and it's about the sacrifice of
the lamb of God;

25:14.500 --> 25:22.940
Jesus' sacrifice,
and a performance of the mass

25:22.940 --> 25:30.280
and the cult of Jesus' blood,
as such.

25:30.278 --> 25:34.128
I mean, anyway this was
certainly--Nietzsche was not a

25:34.130 --> 25:35.220
buyer for it.

25:35.220 --> 25:39.930
Well just a word about his
first book, The Birth of the

25:39.934 --> 25:43.584
Tragedy--which,
as I said, he was a great

25:43.576 --> 25:46.716
admirer of the Greek
civilization.

25:46.720 --> 25:52.340
And here he--his idea is that
the whole human history is

25:52.343 --> 25:58.073
driven by the struggle between a
Dionysian and Apollonian

25:58.067 --> 25:59.497
principle.

25:59.500 --> 26:03.570
Dionysian means--right?--your
sentiments, right?

26:03.569 --> 26:05.619
You act out of your instincts.

26:05.618 --> 26:09.548
And Apollonian means the
reason, as such.

26:09.548 --> 26:13.548
And the book contrasts
Enlightenment.

26:13.549 --> 26:15.359
Enlightenment is reason.

26:15.358 --> 26:20.418
It's a victory of Apollonian
principle over the Dionysian

26:20.423 --> 26:21.513
principle.

26:21.509 --> 26:25.419
And he kind of rejected--this
is also why he's also kind of

26:25.423 --> 26:29.613
post-Modern, right?--he rejects
Enlightenment and Enlightenment

26:29.605 --> 26:31.355
excessive rationalism.

26:31.358 --> 26:36.438
And this is why actually he
liked Wager, because he thought

26:36.442 --> 26:41.882
in Wagner the Dionysian and the
Apollonian components are being

26:41.876 --> 26:42.656
combined.

26:42.664 --> 26:43.634
Right?

26:43.630 --> 26:47.150
Passion and reason are put
together.

26:47.150 --> 26:50.160
And Wagner loved the book.

26:50.160 --> 26:53.870
Then he writes a book,
1879, Human,

26:53.865 --> 26:58.665
All Too Human,
which starts from Voltaire and

26:58.672 --> 27:03.582
the sort of reification of the
free thinkers.

27:03.579 --> 27:05.219
Now he is a free thinker.

27:05.220 --> 27:11.310
And he also breaks with
Romanticism, and follows

27:12.990 --> 27:15.290
And he said,
"Well what we have to do

27:15.292 --> 27:18.662
is to subject the Christian idea
of good and evil to critical

27:18.663 --> 27:21.233
scrutiny,
not to accept that there is

27:21.230 --> 27:23.740
some general principle of
good."

27:23.740 --> 27:26.910
And therefore he tries to
develop The Genealogy of

27:26.906 --> 27:27.696
Morals.

27:27.700 --> 27:31.190
Now, as you can see,
Wagner and Nietzsche are on a

27:31.194 --> 27:32.414
collision course.

27:32.406 --> 27:33.046
Right?

27:33.048 --> 27:37.378
Nietzsche is now subjecting the
very core of Judeo-Christian

27:37.375 --> 27:42.855
tradition to critical scrutiny,
while Wagner is writing

27:42.858 --> 27:50.268
Parsifal and being the
Holy Grail and asceticism.

27:50.269 --> 27:54.069
Wagner assumedly even has not
read the book.

27:54.068 --> 27:57.318
He heard about it and rejected
it.

27:57.318 --> 28:00.008
He did not buy anything about
this.

28:00.009 --> 28:04.299
Now this is Nietzsche's house
in Sils Maria.

28:04.298 --> 28:08.288
He went there for the first
time in '81, fell in love with

28:08.288 --> 28:11.718
this, and spent time there until
he became ill.

28:11.720 --> 28:14.670
He also wrote The Genealogy
of Morals.

28:14.670 --> 28:17.920
He wrote to his mother,
"Finally I've found the

28:17.920 --> 28:19.960
loveliest spot on earth."

28:19.960 --> 28:23.490
And he was greatly inspired.

28:23.490 --> 28:26.420
This is where he wrote the book
Also sprach

28:26.420 --> 28:29.530
Zarathustra, Thus
Spoke Zarathustra.

28:29.528 --> 28:34.118
This is a kind of a book which
is a central attack on

28:34.115 --> 28:38.785
Judeo-Christian morality,
what he found repressive and

28:38.788 --> 28:41.168
wants to get out of it.

28:41.170 --> 28:44.790
His hero is Zarathustra,
which is modeled after the

28:44.790 --> 28:47.900
Persian prophet Zoroaster,
and he calls him,

28:47.904 --> 28:52.914
"The first of immoralists;
to dare to be immoral is what

28:52.913 --> 28:54.793
you have to do."

28:54.788 --> 28:58.488
And he tries to find a middle
way--right?--between the

28:58.493 --> 29:02.063
repressive Judeo-Christian
morality and nihilism.

29:02.058 --> 29:05.828
He wants to get--doesn't want
to reject everything.

29:05.828 --> 29:09.168
And that's where he's beginning
to develop the idea of the

29:10.640 --> 29:13.540
I wish we would have more time
to talk about this.

29:18.210 --> 29:20.780
his life under his own control.

29:23.667 --> 29:24.057
Right?

29:26.750 --> 29:29.270
that this was a kind of Nazi
idea of the blond

29:29.273 --> 29:31.633
Germans--right?--which are
superhuman.

29:31.630 --> 29:34.740
Well Nietzsche has a philosophy
called Notion of the

29:38.830 --> 29:41.440
self-mastery,
who--basically the alienated

29:41.442 --> 29:43.922
person--
right?--who is in control of

29:43.923 --> 29:47.843
his own life--
right?--and can express himself

29:47.842 --> 29:50.842
authentically,
without oppressive

29:50.835 --> 29:51.905
civilization.

29:51.914 --> 29:52.584
Right?

29:54.289 --> 29:56.409
In a way this is a Buddha.

29:56.410 --> 30:00.240
It is an idea of a Buddha,
but not a passive Buddha.

30:00.240 --> 30:04.660
He disliked Buddhism as much as
he disliked the Judeo-Christian

30:04.663 --> 30:05.523
tradition.

30:05.519 --> 30:10.359
The problem with Buddhism was
that it is too passive.

30:10.358 --> 30:13.168
He wanted to have an active
Buddhism.

30:13.173 --> 30:13.803
Right?

30:13.798 --> 30:19.808
Somebody who becomes a master
of its life, through action,

30:19.807 --> 30:26.447
acting out his feelings and his
even sensual essence in life.

30:26.450 --> 30:31.250
And therefore he can overcome
what he calls "the eternal

30:31.250 --> 30:32.290
return."

30:32.288 --> 30:33.008
Right?

30:33.009 --> 30:36.619
He can overcome the iron law of
these--you know,

30:36.623 --> 30:39.393
this is again comes from almost
Marx.

30:39.391 --> 30:40.161
Right?

30:40.160 --> 30:41.560
Reified consciousness.

30:41.559 --> 30:43.519
The reified word can be broken.

30:43.519 --> 30:46.459
There are no rules. Right?

30:46.460 --> 30:51.150
You can realize yourself in the
world, and you are not ruled by

30:51.151 --> 30:52.741
the external world.

30:52.740 --> 30:57.050
Now he's ready for The
Genealogy of Morals.

30:57.048 --> 30:59.978
I have some twelve minutes for
this.

30:59.980 --> 31:02.180
What are the major
contributions?

31:02.180 --> 31:07.800
Well he reconstructs the
methodology of genealogy,

31:12.761 --> 31:15.641
"the origins of
morality."

31:15.640 --> 31:18.760
And then he introduces a
difference.

31:18.759 --> 31:21.719
Okay, what is the difference
between good and bad,

31:21.722 --> 31:24.382
where this is coming from,
and good and evil,

31:24.384 --> 31:26.204
where this is coming from?

31:26.200 --> 31:29.630
And he compares the two ways,
how this dichotomy,

31:29.633 --> 31:32.713
that some behavior is good,
other is bad;

31:32.710 --> 31:34.860
some behavior is good,
other is evil,

31:34.864 --> 31:36.544
where this is coming from.

31:36.538 --> 31:39.588
And this is the essence of the
genealogical method.

31:39.590 --> 31:40.080
Right?

31:40.078 --> 31:42.188
He does not need a critical
vantage point.

31:42.190 --> 31:45.870
The good and the evil
distinction can be criticized

31:45.867 --> 31:49.027
from the good/bad distinction
point of view,

31:49.031 --> 31:51.461
and the good--and vice-versa.

31:51.460 --> 31:56.090
You see what--this is the
essence of genealogical method.

31:56.088 --> 32:00.048
As Foucault will interpret it:
"Give me a notion,

32:00.053 --> 32:02.153
tell me what is right."

32:02.145 --> 32:02.815
Right?

32:02.818 --> 32:05.848
"And what I do,
I take the same conception back

32:05.847 --> 32:08.337
in history,
and that will show what you

32:08.336 --> 32:10.546
think is right,
just, or noble,

32:10.554 --> 32:14.394
has been at one point of time
regarded as evil,

32:14.390 --> 32:15.900
what you should fight for.

32:15.900 --> 32:18.000
And tell me what you think is
evil,

32:18.000 --> 32:22.120
and I'll go back in history and
I will show you instances where

32:22.121 --> 32:25.981
what you think is evil was
actually admired and was seen as

32:25.977 --> 32:26.907
ethical."

32:26.907 --> 32:27.637
Right?

32:27.640 --> 32:31.880
This is the essence--right?--of
the genealogical method.

32:31.882 --> 32:32.502
Right?

32:32.500 --> 32:36.600
That you compare two ways how
morality has been constructed,

32:36.598 --> 32:40.178
and you are criticizing one
from the point of view of the

32:40.182 --> 32:43.622
other,
without taking sides where do

32:43.618 --> 32:46.758
actually you stand,
as such.

32:46.759 --> 32:51.119
And then he develops the kind
of origins of the notion of

32:51.116 --> 32:55.316
evil, out of slave morality and
ressentiment.

32:55.318 --> 32:59.578
And then comes one of the most
controversial issues,

32:59.575 --> 33:03.905
the idea of the blond beast,
the bird of prey and the

33:03.913 --> 33:08.213
origins of ideals;
what can be easily--again,

33:08.207 --> 33:11.797
I will have to ask for your
patience.

33:14.750 --> 33:20.020
And finally the origins of
punishment and bad consciousness

33:20.019 --> 33:21.109
and guilt.

33:21.108 --> 33:23.618
Okay, so as I said,
he reconstructed the

33:23.615 --> 33:25.025
genealogical method.

33:25.028 --> 33:29.718
I think this is a wonderful
sentence, how the whole book

33:29.719 --> 33:34.239
begins: "We are unknown to
ourselves, we knowers,

33:34.238 --> 33:36.368
and with good reason.

33:36.368 --> 33:38.778
We have never looked at
ourselves."

33:38.776 --> 33:39.266
Right?

33:39.269 --> 33:43.129
This is critical theory,
what he suggests.

33:43.134 --> 33:43.894
Right?

33:43.890 --> 33:48.560
You think you know a lot of
stuff about Hobbes and Locke and

33:48.556 --> 33:50.926
Rousseau, and now Nietzsche.

33:50.930 --> 33:52.750
But you don't look at yourself.

33:52.750 --> 33:55.730
Look at yourself,
be critical of your own

33:55.734 --> 33:56.934
consciousness.

33:56.930 --> 34:01.450
And especially the major step
here: try to subject the very

34:01.452 --> 34:06.212
conceptions what you think is
ethical to critical scrutiny.

34:06.210 --> 34:08.640
Where does this idea come from?

34:08.639 --> 34:15.899
And he said--his real argument
is that the origins of the terms

34:15.902 --> 34:20.692
good and evil would do--
we have to discover how it

34:20.686 --> 34:25.246
actually was constructed,
and not with a more superior

34:25.246 --> 34:26.326
principle.

34:26.329 --> 34:31.329
So therefore what we need is a
critique of moral values.

34:31.329 --> 34:32.729
This is wonderful now.

34:32.730 --> 34:36.820
"The value of these values
should be subjected to critical

34:36.815 --> 34:38.265
scrutiny itself."

34:38.266 --> 34:38.856
Right?

34:38.860 --> 34:41.680
And not only the values,
but the values behind the

34:41.681 --> 34:44.881
values;
you know, there is an unending

34:44.882 --> 34:47.212
criticism in the process.

34:47.210 --> 34:52.400
So this way what Nietzsche can
do, or he believes he can do,

34:52.398 --> 34:57.058
is to offer a critical
analysis, without some ultimate

34:57.059 --> 34:57.939
value.

34:57.940 --> 35:00.130
He does not give you ultimate
values,

35:00.130 --> 35:03.110
what is the right is,
but he does that without

35:03.114 --> 35:07.034
becoming nihilistic and to say
"anything goes."

35:07.030 --> 35:10.970
Not, "We can discover the
miseries of the world."

35:10.969 --> 35:12.389
We can be upset.

35:12.389 --> 35:17.659
He could be so upset to cuddle
this horse which is beaten.

35:17.659 --> 35:18.399
Right?

35:18.400 --> 35:23.340
You can have compassion;
and that he showed.

35:23.340 --> 35:25.360
This was an inspiration for
Foucault.

35:25.360 --> 35:28.850
All right, the differences in
the origins of good and bad,

35:28.853 --> 35:30.083
and good and evil.

35:30.079 --> 35:32.649
Well I think this is a
pretty--probably the most

35:32.650 --> 35:35.660
straightforward part in the
text, what you have read.

35:35.659 --> 35:38.689
Yes, he said,
"Well, when we use the

35:38.686 --> 35:43.216
word 'good', you often see that
good has something to do with

35:43.224 --> 35:45.424
being not egoistic."

35:45.420 --> 35:47.990
He said, "Well,
that's not so.

35:47.989 --> 35:50.249
It has nothing to with
non-egoistic,

35:50.253 --> 35:51.873
in terms of its origin.

35:51.869 --> 35:55.599
It was constructed as a
non-egoistic later on."

35:55.599 --> 35:57.419
And he said,
"Where does the good

35:57.420 --> 35:58.110
coming from?

35:58.110 --> 36:04.430
It is coming from a master race;
a master race which saw itself

36:04.427 --> 36:11.757
as good and defined those who
were subjected to its rule,

36:11.760 --> 36:17.130
usually dark-skinned,
natives, as bad.

36:17.130 --> 36:21.480
That is where the notion of
good and bad is coming

36:21.483 --> 36:22.643
from."

36:22.639 --> 36:27.379
But that's different with
priests.

36:27.380 --> 36:30.270
You know, he was studying to
become a minister,

36:30.268 --> 36:33.578
and he really disliked priests;
priests, you know,

36:33.579 --> 36:35.509
wearing these dark clothes.

36:35.510 --> 36:39.690
You know, they are not the
chivalry aristocratic kind,

36:39.688 --> 36:44.338
like the Greek semi-gods and
gods--right?--who are confident

36:44.340 --> 36:45.760
in themselves.

36:45.760 --> 36:52.550
And therefore the chivalry and
aristocratic distinction--which

36:52.552 --> 36:55.332
was what?;
the physically good.

36:55.329 --> 36:55.929
You know?

36:55.929 --> 36:58.239
The beautiful body.

36:58.239 --> 37:03.439
The men and women of Greek
antiquity could see themselves

37:03.440 --> 37:08.460
as good, and others who were not
as good--was crippled,

37:08.456 --> 37:10.126
they were bad.

37:10.130 --> 37:17.110
Now the priests are powerless,
and this powerlessness leads to

37:17.110 --> 37:21.170
hatred;
hatred of those who have power.

37:21.173 --> 37:21.863
Right?

37:21.860 --> 37:26.340
And now those who have power
are seen by the powerless as

37:26.340 --> 37:29.460
evil--not simply as bad,
but as evil.

37:29.460 --> 37:33.560
So now the contrast is not
between good and bad,

37:33.563 --> 37:36.013
but between good and evil.

37:36.010 --> 37:40.560
But what turned around is the
power relationship.

37:40.559 --> 37:42.479
And now comes the slave
morality.

37:42.480 --> 37:46.430
And well he said it was the
Jews that was the priestly

37:46.432 --> 37:49.002
nation,
the nation of priests,

37:49.000 --> 37:54.130
and the origins of Christianity
brought about this reversal,

37:54.130 --> 37:57.430
saying, "Only those who
suffer are good;

37:57.429 --> 38:00.429
only poor, the powerless are
good.

38:00.431 --> 38:01.161
Right?

38:01.159 --> 38:04.229
The rich and those in power are
evil." Right?

38:04.230 --> 38:08.690
And the slave revolt of
moralities, he said,

38:08.690 --> 38:12.010
begins with the Jewish revolt.

38:12.010 --> 38:16.280
And this has a thousand years
of history.

38:16.280 --> 38:17.930
And you know what?

38:17.929 --> 38:19.479
That was victorious.

38:19.480 --> 38:21.560
This is the dominant morality
of our times.

38:21.559 --> 38:26.789
And he said this leads to
the--and here you can see,

38:26.789 --> 38:28.729
this is not an anti-Semitic
statement,

38:28.730 --> 38:31.920
this is a criticism of the
Judeo-Christian morality,

38:31.920 --> 38:35.900
and in fact the real target is
Christian morality.

38:35.900 --> 38:39.110
That's why he said,
"This is the horrible

38:39.108 --> 38:41.248
paradox of God on cross."

38:41.248 --> 38:41.888
Right?

38:41.889 --> 38:45.189
That is, you know,
when you sort of

38:45.192 --> 38:51.412
turn--right?--those without sin
to carry the sin of humankind;

38:51.409 --> 38:55.959
a self-crucifixion of God for
the salvation of mankind.

38:55.956 --> 38:56.626
Right?

38:56.630 --> 38:59.690
And this is this
ressentiment;

38:59.690 --> 39:03.020
ressentiment,
there is no proper English or

39:03.023 --> 39:04.323
German word for it.

39:04.317 --> 39:04.927
Right?

39:04.929 --> 39:09.369
Now beginning to see the enemy
not simply as bad--as I don't

39:09.367 --> 39:13.277
care if it is bad,
I'll defeat it--but it is evil;

39:13.280 --> 39:15.140
it may even defeat me.

39:15.139 --> 39:19.379
And now comes the blond beast;
another provocative statement.

39:19.380 --> 39:22.930
"The center of all noble
races, one cannot fail to see

39:22.934 --> 39:25.914
the beast of prey;
the magnificent blond

39:25.905 --> 39:29.395
beast"--rig
ht?--"avidly prowling

39:29.400 --> 39:32.140
around to spoil and
victory."

39:32.144 --> 39:33.064
Right?

39:33.059 --> 39:34.589
As I said, hero worship.

39:34.590 --> 39:39.730
But let's--you know,
is this the German blond?

39:39.730 --> 39:43.290
He said, "Well Europe
viewed with horror the raging of

39:43.286 --> 39:46.166
the blond Germanic beast for
centuries."

39:46.170 --> 39:49.120
But then he adds--and watch
carefully,

39:49.119 --> 39:52.739
right?--"Although between
the old Germanic people and us

39:52.744 --> 39:56.094
Germans,
there is scarcely an idea in

39:56.088 --> 39:57.948
common,
let alone blood

39:57.949 --> 39:59.219
relationship."

39:59.215 --> 39:59.745
Right?

39:59.750 --> 40:01.490
This is not Nazi ideology.

40:01.490 --> 40:01.960
Right?

40:01.960 --> 40:06.660
This is a kind of an argument
that being powerful,

40:06.655 --> 40:11.345
realizing yourself,
is actually what is desirable,

40:11.349 --> 40:14.799
what you should be striving
for.

40:14.800 --> 40:20.630
Well I think this is very
important--right?--this last

40:20.630 --> 40:23.490
sentence I'm quoting here.

40:23.489 --> 40:24.479
Right?

40:24.480 --> 40:27.650
"What's happening in the
European situation is kind of a

40:27.650 --> 40:28.440
leveling."

40:28.443 --> 40:28.923
Right?

40:28.920 --> 40:32.180
"Today we see nothing what
wants to expand.

40:32.179 --> 40:34.569
We are getting thinner."

40:34.572 --> 40:35.152
Right?

40:35.150 --> 40:39.540
We are not as strong as this
statue in- Greek statue.

40:39.543 --> 40:40.223
Right?

40:40.219 --> 40:45.029
"And better natured"--
right?--"cleverer,

40:45.027 --> 40:48.897
and more comfortable"--
right?--"and more

40:48.900 --> 40:50.190
mediocre."

40:50.190 --> 40:52.410
And he said,
"Bad air,

40:52.413 --> 40:54.213
bad air, it smells.

40:54.210 --> 40:57.300
What a horrible
modernity--right?--where we

40:57.297 --> 41:01.557
become all mediocre and all the
same, and we cannot fulfill

41:01.563 --> 41:02.743
ourselves."

41:02.740 --> 41:03.550
Right?

41:03.550 --> 41:09.700
And then, well this is very
nice poetry--provocative,

41:09.704 --> 41:12.194
but think about it.

41:12.190 --> 41:16.680
"There is nothing strange
about the fact that the lambs

41:16.677 --> 41:20.327
bear a grudge towards the large
birds of prey.

41:20.329 --> 41:24.609
But there is no reason to blame
the large birds of prey for

41:24.608 --> 41:26.598
carrying the little lamb.

41:26.599 --> 41:29.809
Well the lambs say to each
other, these birds,

41:29.809 --> 41:30.949
prey are evil.

41:30.949 --> 41:35.319
And whoever is least like the
bird of prey and most like the

41:35.318 --> 41:37.978
opposite, like us,
the lamb, is good,

41:37.983 --> 41:39.093
isn't it?"

41:39.094 --> 41:39.914
Right?

41:39.909 --> 41:43.509
"Those who dominate is bad
and those we are the suffering

41:43.512 --> 41:45.052
are the good ones."

41:45.050 --> 41:49.840
Well the bad--yeah,
the bird of prey responds.

41:49.840 --> 41:56.270
"We don't bear any grudge
at all towards those good lambs.

41:56.268 --> 41:58.208
In fact, we love them."

41:58.213 --> 41:58.703
Right?

41:58.699 --> 42:03.799
"Nothing can taste better
than a tender lamb."

42:03.797 --> 42:04.537
Right?

42:04.539 --> 42:07.759
Well, as I said,
this is disturbing.

42:07.760 --> 42:10.720
But I think the point is,
what he's calling for.

42:10.715 --> 42:11.215
Right?

42:11.219 --> 42:13.249
The self-fulfillment of
individual.

42:13.250 --> 42:16.740
And the--and his desperation
that in the modern world we

42:16.744 --> 42:18.464
cannot fulfill ourselves.

42:18.460 --> 42:21.530
And here it comes:
"The workshop ideals-

42:21.534 --> 42:24.334
where the ideals are
fabricated."

42:24.329 --> 42:29.789
He said in this workshop lies
are turning weakness into

42:29.789 --> 42:31.509
accomplishment.

42:31.510 --> 42:36.400
Impotence;
not to retaliate is being

42:36.402 --> 42:40.672
turned into goodness,
though you are only impotent,

42:40.670 --> 42:44.940
and you're beginning to
construct your impotence as

42:44.936 --> 42:45.786
good.

42:45.789 --> 42:47.289
You are not good.

42:47.289 --> 42:48.749
You can't do anything about it.

42:48.750 --> 42:53.280
And submission to people what
you hate, that's what you call

42:53.277 --> 42:56.137
obedience;
not because they- you really

42:56.143 --> 43:00.173
accept their superiority,
because you are afraid of them.

43:00.170 --> 43:03.170
And then you construct a good
notion out of this.

43:03.170 --> 43:05.410
Obedience, this is a good word.

43:05.409 --> 43:09.419
Well he said there are- they
are also talking,

43:09.416 --> 43:13.956
"love your enemy,
and they are sweat while they

43:13.958 --> 43:15.738
are saying so."

43:15.739 --> 43:16.719
Right?

43:16.719 --> 43:18.249
It's a big lie.

43:18.250 --> 43:19.780
You don't love your enemy.

43:19.780 --> 43:21.250
You hate the guts out of them.

43:21.250 --> 43:24.540
You say you love them,
and meanwhile you sweat.

43:24.538 --> 43:25.108
Right?

43:25.110 --> 43:26.780
That's what he said.

43:26.780 --> 43:31.280
You know, this is the
workshop--right?--in which the

43:31.277 --> 43:33.127
ideals are created.

43:33.130 --> 43:37.830
This is where they call it the
triumph of justice.

43:37.829 --> 43:40.819
You don't hate your enemy.

43:40.820 --> 43:43.870
Oh no, no, no.

43:43.869 --> 43:46.609
You hate injustice. Right?

43:46.610 --> 43:50.710
You create your enemy as
unjust--right?--and unfair;

43:50.710 --> 43:53.440
rather think,
well this is my enemy and he's

43:53.442 --> 43:54.652
stronger than me.

43:54.650 --> 43:58.970
Well therefore,
he said, "the workshops

43:58.971 --> 44:04.601
where ideals are fabricated,
they stink of lies."

44:04.599 --> 44:07.489
And again "bad air,
bad air,"

44:07.489 --> 44:12.029
get out of here;
clean air, let's talk truth,

44:12.027 --> 44:13.157
not lies.

44:13.159 --> 44:15.119
That's the point.

44:17.347 --> 44:17.717
Right?

44:20.393 --> 44:22.933
said, well good and bad,
good and evil,

44:22.932 --> 44:24.272
fought together.

44:24.268 --> 44:27.278
Now the good and evil is
dominating us.

44:27.280 --> 44:30.680
Well the Renaissance was
brilliant.

44:30.679 --> 44:33.279
It was
reconstructing--right?--our

44:33.280 --> 44:34.620
classical idea.

44:34.619 --> 44:38.059
But then came again,
he said, "the Judeo

44:38.061 --> 44:39.941
triumphed again."

44:39.940 --> 44:42.870
Again, be careful;
not anti-Semitic, no.

44:42.869 --> 44:46.109
It's again more against
Lutherans than against Jews.

44:46.110 --> 44:50.340
He said, "Thanks to the
basically proletarian German and

44:50.335 --> 44:53.575
English ressentiment
movement called the

44:53.577 --> 44:54.837
Reformation."

44:54.844 --> 44:55.624
Right?

44:55.619 --> 44:57.449
That's his real enemy here.

44:57.449 --> 44:59.199
And he said,
"Well the

45:02.900 --> 45:06.420
So very briefly origins of
punishment.

45:06.420 --> 45:13.180
Well we have to forget;
forget is we have to suppress

45:13.179 --> 45:18.449
memories which were bad,
and in order to suppress,

45:18.451 --> 45:22.111
well there is mnemo-techniques.

45:22.110 --> 45:26.550
That means that we are
actually--pain is the most

45:26.554 --> 45:31.934
useful way how we forget what we
have to forget--we have to

45:31.927 --> 45:32.757
remember.

45:32.760 --> 45:33.780
Right?

45:33.780 --> 45:37.750
He said, "These Germans,
the nation of thinker,

45:37.751 --> 45:41.031
made a memory for themselves
with dreadful methods,

45:41.030 --> 45:47.330
stoning, breaking on wheels,
raping apart and trampling to

45:47.327 --> 45:50.197
death wild horses."

45:50.199 --> 45:54.119
All right, I have to finish it
now here.

45:54.119 --> 45:57.319
But I hope you get sort of the
bottom line.

45:57.320 --> 45:57.930
Right?

45:57.929 --> 46:01.529
The bottom line is have a
radical critical theory,

46:01.527 --> 46:05.707
which does not need ultimate
value to be critical of false

46:05.713 --> 46:07.113
ideas and lies.

46:07.110 --> 46:11.070
Get truth;
and the ideal is the person who

46:11.072 --> 46:16.532
can fulfill itself in the world,
and conquer the world as such.

46:16.530 --> 46:22.000