 Welcome to this lecture on aspects of western philosophy, module 27. This lecture is dedicated to the works of a very important German philosopher, very influential German thinker, Friedrich Nietzsche, Nietzsche is important in many ways. One aspect which makes him important is that the way in which he writes, he writes not like an academic thinker, not like an academic philosopher, but with lot of passion into it. So, his writing style is also unique, there is I could remember only another philosopher who is very close to him is Wittgenstein, not in terms of their ideas or philosophical theories, but the way in which they present their philosophical ideas and theories. So, this lecture will focus on the topics critic of western culture, religion and morality, where Nietzsche is very important in as far as these, you know these issues are concerned, where the western culture, religion and morality are critically evaluated. And these evaluations of Nietzsche's tremendous influence on later philosophy, particularly 20th century philosophy, so much so that Richard Drotty, one of the prominent contemporary thinkers has he even calls contemporary western philosophy as post Nietzschean. So, it is a post Nietzschean philosophy, instead of calling it post modern or something else he calls it post Nietzschean, to indicate the influence of Nietzsche or probably the kind of approaches to its philosophy which Nietzsche has introduced in his thinking. We will then see the concept of will to power and also the notion of superman or overman, I would be using the word overman mostly not superman, because superman the contemporary translators prefer to use the word overman. And Nietzsche's philosophy is of course related to several terms, several ideas which he has expressed through several terms which some of them he himself had coined in philosophy, terms like will to power for example or overman which I have already mentioned and several other terms like this. His major books in which he elaborates his philosophical theory were written over a period of actually he was born in 1844 in Rocken in Prussia and died in 1900, so not a very long life. During his early days he was interested in Greek and German literature which he was tremendously influenced by these two things, German literature on one hand and Greek philosophy on the other hand. And in his works also he often highlights or mentions his the importance of Greek philosophy. He considered the Greek thinkers particularly the pre-socatic Greek thinkers as original and superior to all other European thinkers. In 1865 he joined the University of Leipzig and after that he started you know after joining this University of Leipzig, he started distancing from Christian faith. His father was protestant and they were quite religious people, but he started distancing from religious faith from 1865 onwards. And in 1869 he started teaching classical philology at the University of Basel in Ciceland, then in 1879 poor health forced him to end his teaching career and in 1889 he had a sudden mental breakdown and became psychotic and in 1900 he passed away. So, this is a short life history of Nietzsche and now let us see the important task he envisaged for his philosophical career. So, Nietzsche actually looks towards a new mode of culture and society that would create stronger and more fully developed individuals. So, this is again a very an orthodox kind of an approach in philosophy. All the philosophers whom we have examined so far were sort of more or less progressing towards the traditional lines. They are interested in certain questions of philosophy which even traditional philosophers themselves have posited as important, as perennial for philosophical thinking. But Nietzsche here takes a very clear deviation and thinks about or rather problematizes issues which are really, really different. So, how to create stronger and more fully developed individuals is being posited and his analysis are also extremely an orthodox. Modern age and its moral and ideological spirit are obstacles in human and social development. So, he is trying to prove this demonstrate that how modern culture. So, that is the reason why we are we actually begin our analysis of Nietzsche's philosophy with the critique of western culture initiated by him. Again, it is against the prevailing rational, moral and religious approaches to human reality. As we have been examining in the previous lectures, we can see the domination of rationalism or a kind of rational approaches to reality in the western civilization with the advent of modernity and particularly with enlightenment. So, this rational approach and the morality that follows it or the moral assumptions that follow it and the religious approaches to human reality all these are treated as very I mean he was actually Nietzsche was targeting all these things in his philosophical career. So, here is a quote from Nietzsche, he quote, mankind does not represent a development towards something better or stronger or higher in the sense accepted today. Progress is merely a modern idea that is a false idea. So, here it is preface to his book Antichrist, Nietzsche makes this statement. Normally, when we try to understand the modern particularly 19th century European culture or European history, if you examine you can see that there is a tremendous faith on the progress science can make to humanity. Because there is that is one period where you know science had witnessed a lot of new experimentations as a result of new experiments and new advancement in scientific theory there are lot of changes that was taking place in the world. And in this context it is quite natural to think that one or it is quite natural to be optimistic about the powers of science to change the change human destiny in more positive ways. But Nietzsche comes forward and expresses an extremely pessimistic picture by saying that mankind does not represent a development towards something better or stronger or higher. And it is very interesting to read in this context along with this quote from Nietzsche. It is very interesting to read this quote from another very great intellectual of 19th and 20th century Sigmund Freud who was also influenced by Nietzsche's work. He says that I have been careful to refrain from the enthusiastic prejudice that sees our civilization as the most precious thing we possess or can acquire and believes that its path will necessarily lead us to heights of perfection either to under entrant off. So, this is Sigmund Freud now when we try to understand Nietzsche's critic of western civilization. So, as I mentioned in the beginning Nietzsche's particularly fascinated by the ancient Greek civilization and when he compares the ancient Greek civilization with the modern or the contemporary western civilization of his times. He always condemned his contemporary culture and never missed an opportunity to express his admiration and respect towards the ancient Greeks. He says the highest culture of the ancient Greece versus the sick and inferior 19th century European and German culture that worships weakness and mediocrity. So, this is his complaint this 19th century European civilization or culture worships weakness and mediocrity instead of the I mean if and, but instead if you examine the ancient Greek culture you can see this is not the case. He appreciates ancient Greek life a blend of Dynation and Apollonian traits the two central principles in Greek culture. So, this is the good Apollo of Greek mythology who represents the god of medicine, death dealing and archery a god of music and poetry again Apollonians are well ordered rational and serene. So, you have well ordered analytical people and cultured people in Apollonians all types of form or structure and rational thought are Apollonian. So, this is one aspect of Greek ancient Greek civilization according to nature and Apollo is treated as a god a divine figure by the ancient Greeks. And then another god is Dionysius who is a god of ecstasy, terror, guilt and atonement, death and resurrection, vegetation, trees, wine, madness and drama. So, just the opposite of the Apollonians you will have Dionysians and they are wild, frenzied and sensuous. So, you have the antithesis of the Apollonians and Dionysians and all forms of enthusiasm and ecstasy are Dionysian here. So, this kind of a creative or this kind of a kind of a conflict between the two aspects of ancient Greek civilization when again this attention between these two attention between and the fruitful merger of these two were responsible for the greatness of the ancient Greek civilization. And the principle of individuation, self control, order, equilibrium versus these are all Apollonian values versus the inclination to break any border and norm and to lose self control is the Apollonian sorry the Dionysians. So, there is a creative conflict between these two and also a kind of creative merger of these two that created the greatness, the glory, the tragedy of that is the this is actually in the context of writing the book the birth of tragedy, tragedy as the manifestation of human creativity, the greatness of human creativity this was possible because these two traits were present in Greek civilization and worshipped by the Greeks. The Greeks never considered that one is superior to the other and both of them were considered as God, but instead if you come to modern Europe with the adoption of Christianity the God the concept of God which modern Europe or Europe after Christianity adopted is the God which is good which is rational or which is always I mean there is a concept of goodness which is also developing as a result of you know the evolution of Europe into its modern age which Nietzsche found is problematic. Now again the glory did not last much as he says you know this creative conflict it did not last much with the emergence of more rational systematic thought dominating Greek civilization particularly with reference to he refers to people like Socrates, Plato and Aristotle and their great systems of metaphysical systems which was developed by Plato and Aristotle and also the methodology of dialectics employed by Socrates where rational thought was dominant was given a dominant place. So what happens is he says with Socrates, Plato and Aristotle they idolize rational over the passionate and then the spirit of dialectics destroyed the primordial instincts and life forces of man and culture and then later on of course the adoption of Christianity. Now in this context again this is a very interesting concept in Nietzsche philosophy that idea of will to power one reason why we understand Nietzsche as a teleologist or there is a teleological approach adopted by Nietzsche and though however anti metaphysical Nietzsche looks he is not actually that radical and anti metaphysicist he himself proposes a kind of metaphysics which is rooted in the conception of will to power and there what he refers to I mean what he means by will to power is something which is so intrinsic to all living creatures all life and which he considers should be ideally the driving force of humanity or all human beings as well. And he considers this will to power as the very principle of life and hence as the very principle of human life ideally also. So any act which goes against the will to power the assertion of the will to power needs to be considered as bad or something which is inferior and all those actions all those initiatives that would promote the will to power that would assert the will to power needs to be treated as ideal and good by Nietzsche. So this will to power he considered as I repeat the fundamental driving force of all life which is there in which is manifested in all life not just in human life and he would say that ideally human beings should imbibe it or try to live to that expectation or try to live to a life which would ultimately strive to realize the will to power. Now let us come back let us try to understand what is this for Nietzsche it is the basic impulse for all our acts this an understanding of this will to power is extremely important in our understanding of Nietzsche's entire philosophy and also his understanding of the critique of western civilization. So it is the basic impulse for all our acts life is an instinct of growth see that is the way he understands life. Life is not something which needs to be lived on the base of certain rational calculations or certain rational procedures to be followed and all that. But it is an instinct of growth of survival for the accumulation of forces and for power. So he considers rife in a very naturalistic manner in a very wild manner which is an instinct of growth and for survival life itself is will to power an instinct for growth for continuance for accumulation of forces for power. So this is a kind of will to power in that sense is something which is a fundamental principle of life which enables all life to continue living continue its living continue in its path of life and to be in the path of life to continue living means to overcome the status quo one has to grow one has to overcome what one is at this moment in order to move to the next moment it necessarily involves a process of self overcoming. So this self overcoming is what is materialized through will to power. So life itself is will to power an instinct for growth for continuance for accumulation of forces for power and nothing in life has value except the degree of power the more powerful or the more power you can accumulate in life the more power you can exert through living the more you are progressing in the path of life because that helps you to survive in a better way also to overcome the status quo in a better way progress in a better manner where the will to power is lacking there is decline. So this is a fundamental analysis is so to say his moral evaluation he would rather say that if the will to power is lacking then that is the beginning of the decline or rather that indicates a decline both in individuals as well as in civilizations and cultures. So accordingly when you try to understand and analyze western civilization this happens this will is lacking in all the supreme values of mankind. So this is trans evaluation of values we can call Nietzsche is trying to analyze human value the so called human values sacred values and all kinds of ethical and moral values and he says that all these values ultimately aim at suppressing the will to life they all try to contain it or control it never allow it to express itself freely replace it replace the freedom of the will to power with the kind of control with the kind of domestication of the human self and human body. So this is what essentially religious traditions and moral philosophies do according to Nietzsche. Every living thing does everything it can not to preserve itself but to become more that is why it is power to overcome it is just not survival just not be there what as it is but to be more than what it is by overcoming what it is. So it is a kind of negation of it is present state of affair to higher one so to become more will to power is a proactive force and not just a reactive force to life to surroundings but it is a positive assertion it is not just a reaction to what is going around but a positive assertion not power over others. So that is another I mean there is a possibility of misunderstanding what is meant by will to power it is not just a kind of power over others other people so that you know others can control one can control others. So this is one way in which Nietzschean philosophy is misunderstood by many particularly when you try to read Nietzschean philosophy in the context of historical things which has happened in Germany during the initial half of 28th century which is ultimately led to the second world war the emergence of Nazi regime. So the Nazis were often identified with Nietzschean philosophy or it is being argued that the Nazis have derived their philosophical assumptions or philosophical theory from Nietzschean's philosophy of Superman or Nietzsche's philosophy of will to power etcetera which is actually not correct because for Nietzsche it is not just overcoming or overpowering other people or exerting power over others it is more to do with oneself it is but the feelings of creative energy and control over oneself that are necessary to achieve self creation self direction and to express individual creativity. So it is more a kind of self overcoming it is a kind of having control over oneself so that one can prepare oneself for the higher attainments of life. This concept of will to power is as I mentioned so central to Nietzschean philosophy particularly when he examines or when he evaluates the concept of values morality particularly all morality and religion are against the assertions of will to power according to Nietzsche hence all morality and religion have to be opposed all existent moralities moral frameworks have to be opposed and during his time the most dominant kind of ethical frameworks were utilitarianism and Kantian deontologyism and he opposes both of them. They demand submission and they are anti-nature and anti-body and attempts to discipline the body and in short kill the will to power. So all these religious traditions and moral philosophies and when we are trying to discipline the body and by disciplining the body they can ultimately kill the will to power which is so central according to Nietzsche's for human life. To replace will with obedience, freedom with submission, creativity with loyalty, loyalty to the authority and external authority of the society or of religious traditions etcetera. Kind of analysis which Nietzsche context is often called a genealogical analysis of morality. So the importance is that he is trying to he actually goes back to history and examines where the decline actually begins. So he says that as I already mentioned he considered the ancient Greek civilization to be superior to the contemporary to the 19th century European culture and he says that with the emergence of rationalist philosophical approaches with Socrates, Plato and Aristotle the decline actually begins with the dominance of the doctrine nothing nexus in the moral tradition of the west. So this is basically a reference to Socrates, Plato and also importantly to Aristotle. Then again idealizing tame mediocracy or mediocrity this is and with the rise of Christianity historically we can see that you know when with the Europeans adopting Christianity this has become the central motive of western civilization. The emergence of the morality of the good and evil this is what Nietzsche calls it. Morality of good and evil. So this morality is at the root of the decline. So what is the morality of good and evil? So this morality works on the basis of a dichotomy. Certain things are considered certain actions are considered to be good and certain other actions are considered to be evil. So Christianity for example is a religion which has a very clear separation between good and evil. Certain acts are clearly dominated clearly mentioned as good and certain others as evil. So here we can see Nietzsche's analysis of culture. What Nietzsche says about culture is it domesticates the body. Every culture in one sense domesticates the body, submits individuals to discipline and mechanisms of social control. And on the right hand side you can see you know this culture which disciplines individuals and submits individuals to the social mechanisms of social control can actually lead to two kinds of consequences. The first one is it can shape and form strong and healthy individuals that is one possibility which is visible in ancient Greece. And the second possibility is it causes individuals to be so severely repressed resulting in guilt sickness and decadence which is what is happened in the case of modern Europe. So according to him culture which is a double edged weapon can either shape very strong and higher individuals on the other hand it can also there is it is also potential to make individuals weak and severely repressed. So in this context he introduces another dichotomy the difference between slave morality and herd morality the sorry the slave morality and master morality. The master morality that existed in the ancient age and the kind of slave morality or herd morality that exists in contemporary 19th century Europe as a result of the domination of the moral traditions and particularly of the Christianity's religious morality. The moral morality is created by domesticating the body you discipline the body because body is according to Christianity the fundamental principles of Christianity body is treated as the seat of all drives all passions which man needs an individual needs to overcome. So once you overcome the passions of the body the drives of the body you have a perfect control over the body so that you can dedicate yourself completely to the service of the soul. So this is a Christian assumption so the Christianity as a religion asserted and highlighted the value of the soul over and against the body. The ascetic priest did this and negated the body according to Nietzsche this was a mechanism by means of which the weak took revenge on the strong. And there are historical reasons for that what happens is that slave morality channels resentment in what against the body and out what against enemies of the herd. So here by domesticating the body the weaker individuals recent the prerogatives of the stronger see the stronger will always be a minority and they will always dominate the rest of the populace. So the weaker sections or the weak in the society would unite and they have invented this slave morality which highlights or which considers submission or disciplining the body and submitting the body to the kind of disciplines social disciplines as extremely important. And by doing this they dominate the stronger people who are otherwise capable of expressing their freedom and attaining what they desire. So this is what it does and herd morality in that sense you know there is a kind of relationship between herd morality and the body herd morality is primarily achieved by means of domesticating and suppressing the bodily desires. Disciplining the body suppressing all bodily drives and passions negate and sacrifice the body by submission and obedience to the social forces and institutions for the sake of salvation in future heaven. This is precisely what Christianity does for the sake of a heaven in the in your afterlife for the sake of this otherworldly kind of an enjoyment in the heaven you have to sacrifice the pleasures of this word sacrifice the body by means of which you live in this world. The ascetic priest transform powerlessness and resentment into discipline and social control and the morality of the herd is created in this way. And it is characteristically different from the master morality because the herd morality is the morality of Christianity the Romans slave class invented it in order to proclaim their freedom and their the so they invented values like equality considered values like equality is very important and justified this notion of equality with the help of Christian doctrines that all men are created by God so all men are equal. So this concept of equality has been projected by the slaves in order to come out of their slavery to dominate over their masters or rather to equalize everything. They adopted Christianity and idealized its moral framework to justify their liberation from their oppressors and on the other hand master morality is that which dominates the and opposes all forms of submission it is against all forms of submission because master morality aims at the assertion of will to power which actually is it will to over power everything and it follows bodily drives going beyond good and evil and beyond morality in that sense. So from nature the herd morality is the morality of good and evil it presupposes the fundamental dichotomy between good and evil. So what is it? It works on the basis of the dichotomy of good and evil and which according to Nietzsche is the basis of all modern sickness whatever decline the 19th century European culture encounters is due to its adoption its submissions to this morality of good and evil. Good as conceived as the intrinsic value of people and the world which is divine it presupposes the soul atomism of Christianity all souls are equal hence all are equal equality then evil stands for the behavior of the powerful barrier type Nietzsche tries to see it in this way here evil stands for the behavior of the powerful barrier type those people who are capable of expressing themselves without any hindrance without any inhibitions those people who are capable of expressing and asserting their will to power their behavior is being considered as fundamentally evil by this new morality which is evolving as a result of Christianity's adoption. They are unhinged inhibited by conscience and hence are considered as ruthless. So this is what happens and again you know it presupposes a dichotomy of the strong and the weak the strong is expression of independent brilliance are capable of realizing their desires directly but on the other hand the weak can never do this they cannot realize their desires directly because they are characterized by cowardice and helplessness. Then what is it the desire for freedom is materialized by these people by advocating the herd morality which according to Nietzsche is the mark of all decline. According to Nietzsche the notion of evil is invented by the weak for the rescue of the enslaved and to control the independent brilliance of the strong who define their own place in the world this is I have already mentioned this. So they unite and they try to contain they try to stop the strong who are capable of expressing their will to power. So it is actually morality is in that sense the morality of the good and evil is in that sense is a revenge of the weak and helpless upon the strong. And here we can see that he is advocating a severe criticism of the 19th century European culture which is characterized by two things number one there is a trust in scientific progress life in this world is ensured by this trust and number two there is a faith in Christian morality lie in the other world. So Christian morality is based on the concept of other worldliness the concept of heaven every action you perform here has a greater significance to the life afterwards. This jointly these two kind of the trust in scientific progress and also the faith in Christian morality initiate a kind of culture which is a culture of optimism life is safe and meaningful for the masses according to Nietzsche this leads to a kind of cultural sickness. And here this is what Nietzsche talks about the intrinsic worth of moral values I quote this is from genealogy of morals the intrinsic worth of these values was taken for granted as a fact of experience and put beyond question nobody up to know has doubted that the good man represents a higher value than the evil in terms of promoting and benefiting mankind generally even taking the long view. But suppose what exact opposite were true what if morality should turn out to be the danger of dangers so this is Nietzsche's view. So morality is not a science according to him so there are no moral facts per se and morality has been based on obedience he says as I mentioned it involves in domesticating the body the disciplining the body in a certain sense and authority of the social institutions rules and church will demand obedience from the individual and moral and religious judgments belong to a level of ignorance according to him and value judgments concerning life are stupidities. So this is his conception of or his evaluation of morality in general and when he talks about modern morality the 19th century morality which is dominated by Kantian ethics he says that modern morality characterized by utilitarianism and Kantian ethics reduce the great passion of living to calculations and difficult formulation. So it makes morality or it makes life a rational exercise instead of trying to understand and live life very quote and code lively manner they weaken the human spirit by controlling and domesticating its creative and selfish passion and hurt morality is created by the denial of life and Nietzsche says this is a quote from Nietzsche, right life itself is essentially appropriation, injury, conquest of the strange and the weak and suppression, severity, obstruction and peculiar forms obtrusion of peculiar forms incorporation and at the least putting it mildest exploitation. Now what Nietzsche does is he attacks the very conception of morality by attacking what the very notion that lies at the basis at the foundation of all moral values. The basis of morality according to him is number one the concept of universal and unchanging truth if there is such a concept of universal truth we can say that everything should be or ought to be subscribing to that or complying to that. So morality assumes such a universal conception of truth number one, number two there is a concept of God and other worldliness as it is stated by Christianity. Number three the essential goodness in human nature which is advocated by modern philosophers and the ideas of human essence advocated by philosophers like Plato the recognition of the rational faculty in man as underlined by Immanuel Kant. So these can be understood as the basis of morality which Nietzsche attacks and tries to expose them by showing that they are actually not worthy to be pursued. And he says that this has happened what he calls as the result of something he calls as the death of God. So what is it he says that truth in the modern age the concept of truth in the modern age can no longer advocate a conception of universal unchanging truth particularly with the advent of philosophical contributions by people like Hegel and also the invention important theory initiated by Charles Darwin where truth is related to a concept of evolution. So a truth which evolves that is the kind of idea which dominates modern age and such a conception of truth cannot be the absolute truth of traditional philosophy because truth is now becomes since it is an evolving truth it becomes perspectival and a truth which is perspectival cannot be conceived as truth in the traditional sense of the term. So truth is nothing but truthlessness or there is no truth. So all these ideas like universal truth universal human nature according to Nietzsche are fabrications built by man and reflecting his psychological need designed to promote the smooth succession of the status quo what you mean by the succession of the status quo prevention or rejection of the will to power which is asserted by individuals. So this has ultimately led to what is known as moral nihilism if truth is perspectival then there is neither good nor evil everything is permitted and truth is perspectival and if everything is permitted this situation will open up a boundless area of freedom of strong men and races and again concepts of just an unjust good and evil are inapplicable to the world and this indicates the death of God. So as a result of this conceptions this changing conception of God the changing conceptions of truth becoming perspectival truth losing its absolute status and the fundamental dichotomies that existed like just an unjust good and evil they were all based on the concept of truth which is foundational now with this concept becoming shaky these associated notions also become shaky this indicates the death of God. So this is another very important and interesting aspect of Nietzsche's philosophy the concept of death of God. In modern world people have lost faith in absolute values and truths this as a result of the spread of perspectivalism the idea of God that unites all men and gives meaning to human life has died in the hearts and souls of western man. So this according to Nietzsche indicates a very interesting and a very important gesture in the history of western life the history of western Europe death of God the disappearance of values from the horizon of European culture. So the thou shalt have lost meaning as a result once God disappears the thou shalt which ultimately find their justification and authority in the concept of God will also vanish so they also lose their meaning with the death of God there are no absolutes and Nietzsche's Zarathustra thus peg Zarathustra his book the protagonist of this book Zarathustra has to discover new realities for man. Now grand reality which human beings had the concept of God is dead larger that broader that all encompassing moral horizon has disappeared it is no longer there. So now you have to discover new realities for yourself to create new meaning out of the chaotic aftermath of God's death see once God is not there then as stated by Dostoevsky in his novel brothers Karamazov everything is possible then so it opens up a boundless domain of freedom anything and everything is possible in that context. So here there is a kind of chaos and out of this chaos you have to create your own values the concept of our man or superman is introduced in this concept so this is another important concept in Nietzsche's philosophy the idea of over man or overcoming man I just have two quotes here it says I quote I teach you the over man man is something that shall be overcome what have you done to overcome him all creatures so far have created something beyond themselves and you want to be the ebb of this great flood and even go back to the beast rather than overcoming man. Thus this is from the speak Saradustra describes the path of overcoming man as consisting of three stages camel lion and the child so but before that see this whole notion of over man is again rooted in the notion of the will to power the will to power as I already mentioned is that driving force of life which enables man to over power over power is surroundings over power is zone his own status quo his own reality which limits him which controls him or which consist him. And this actually he says that this is done through a process a kind of metamorphosis takes place in three stages the camel the lion and the child where the camel represents the average man it needs to accept its load just as we need to carry the weight of what we believe our duties. So here the camel moving in the desert is a metaphor which never complains which can move miles and miles without any water or foot it just obeys because it thinks that it is this duty like the average man does things thinking that it is this duty never questions it. So he carries the burden of the tradition of all these moral traditions again a sense of duty in bearing what is ordered to be a we feel guilt if we do not maintain the burden. So this is another this is a consequence of or rather an implication of this view if an average man always has this guilt feeling if it does not do what he was expected or ought to be done obeys the thou shalt with no protest the camel does not will there is no will present because all will is essentially controlled or dominated by the will to power. But the will to power is being annihilated the camel or camel allows it to get annihilated by the tradition by customs by religion by morality. So that what it does it obeys what it ought to do what it ought to do is always given by the society by institutions by the church by moral traditions etcetera. It has given its will to what it believes are its duties. Now the next stage is the transformation to a lion like the camel that moves in the dessert the spirit moves in its own dessert and here it encounters a reality what happens in the loneliest dessert the spirit becomes a lion. He wants to conquer his freedom and be a master of his own dessert here the spirit will encounter the thou shalt fight it and conquer it and here what happens the lion then says no and violently kills the status quo of thou shalt. So here the lion actually goes against those factors which controlled it says no it kills the thou shalt. But not completely free from the morality of good and evil see now what happens is now with this killing of the thou shalt killing of this this moral the morality the dichotomy the morality that functions on the basis of the dichotomy of good and evil it has escaped from that. But now there is a chaos now it has to create its own morality which is it is incapable of doing it at the moment because it is the weight of the burden of the past is already there it is there it is still there. So it is yet to overcome the burden completely. So the next stage is where the child where it completely overcomes it it is the child I mean if you examine the child the child is totally unremorseful because the child is not bothered by the moralities of good and evil which we adults are trained and bothered about. The child is completely unremorseful it does things just because it wants to do things it never thinks about consequences. But gradually the child learns because we train them we discipline them we domesticate them the society does all these things discipline the child and the child is gradually you know initiated to a world of good and evil to a moral tradition of good and evil. So here the child is the over man who says yes it is not just it actually goes beyond the violent no of the lion and says a positive yes to life and creates a new reality and a new self the child creates its own morality because it is not bothered and worried about the morality of good and evil it applies its will in developing and achieving unique values and developing autonomy it creates itself. So the child is compared with the over man a strong and free individual who has overcome man in himself has overcome his trivial weak petty tendencies through a process of self overcoming it rejects all creations of the self by external factors like religion and morality but creates himself. So there is an assertion of self creation and it is not prepared to get created by others it writes its own stories the over man writes his own stories and never allowed to write allow his story to be written by others no thou shalt know what is ought to be done but what it wills. So there is a clear assertion of the will to power and the will to power is dominant over man creates his own values and leaves fully and passionately. So I have just two quotes here I just quote what is the ape to man. So he actually talks about evolution and he says that evolution every other creature reduce its higher creature what is the ape to a man a laughing stock or a painful embarrassment and man shall be just that for the over man a laughing stock or a painful embarrassment again I quote man is a rock stretch between beast and over man a rock over an abyss a dangerous closing a dangerous on the way a dangerous looking back a dangerous shattering and stopping. So here he talks about he actually mentions he talks about this evolution every creature has evolved to its higher species every creature succeeded in producing its higher species as a result of evolution following the principle of evolution and what is this principle of evolution it is a principle of over powering one's status go it is with the assertion of the will to power. But evolution stops with man in a sense biological evolution stops with man because with the evolution of or with the emergence of consciousness biological evolution stops with man. Now evolution needs to take a new turn from here man has to evolve and produce his higher species the over man but man has failed to do that why Nietzsche says man failed to do that because of this conditions which man applies on himself in order to domesticate him in order to discipline him in order to culture him. So all culture or civilization all religious traditions and all moral traditions have ultimately done a great damage to humanity by stopping man from evolving further from man to over man from man to the super man. So this morality of equal salts which is the moral philosophy and the religious morality which traditional philosophical traditions advocate actually has the power in sort of stopping man from evolving further to the domain of super man over man. Now I will wind up this discussion on the philosophy of Nietzsche this quotes one overcomes oneself to become oneself what does your conscience say you shall become the person you are not the person you ought to be because this ought to be is not something which you have willed about you it is something which is which others have commanded and you are obeying. So you have to actually overcome that and start asserting yourself this is from gay science and the dust pig said the new values and the process of value creation are not prescriptive I cannot give your value someone else's value this is now my way where is yours thus I answered those who ask me the way for the way does not exist the way does not exist the way is the way which is cited by religious traditions moral philosophies there is no the way for all human beings we have to create our own lives. So Nietzsche in that sense is a perfect philosopher of freedom who advocates complete autonomy for human beings and higher and higher states of existence by assertion of human freedom and creativity. So the three terms which I would say are most important in understanding Nietzsche's philosophy of freedom, creativity and power with this we will wind up this discussion on the philosophy of Nietzsche thank you.