An Analysis of Friedrich Nietzsche’s Ubermensch

Friedrich Nietzsche stands as one of the philosophers who tackled about the complexities of human existence and its situation. It is noteworthy to state that most of his works made a quantity of standpoints to what he refers to because the Ubermensch. The conception of such is designed to encourage the person to substantiate his existence and rouse his self-overcoming and affirmative character. This can be stated to come up from the idea of creating a self by way of the process of undergoing a damaging situation that allows the self to acquire larger power in relation to others.

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By recognizing that the idea of the Ubermensch is grounded upon numerous philosophical milieus, as well as webbed on the totality of Nietzsche’s philosophy, an unambiguous characterization of the Ubermensch is a difficult task. This results in a problem in examining the characterization of the Ubermensch itself. In lieu of this, what follows is an exposition of the essential elements of the concept of the Ubermensch.

In lieu of this, this paper opts to characterize the very thought of the Ubermensch as such. In other phrases, it opts to current a construction which can facilitate an evaluation of the Ubermensch’s chance of existence.

The crucial argument for employing the method is rooted within the very nature of the strategy itself, that is, its instrumental school to study the primordial presuppositions of a given phenomenon as itself in relationship to the world. On this observe, a basic exposition of phenomenology shall be made, as well as the particular approach which would be employed in this paper.

With these, the phenomenological evaluation of the Ubermensch is designed to lay naked the basic presuppositions that Nietzsche explicates in accordance to his works.

Thus, analyzing the Ubermensch is concerned to its own structure and on this observe, the question of the possibility and plausibility of its existence [in correspondence to the person and the world] may be resolved. On The Possibility of the Ubermensch’s Existence It is worthy to notice that majority of Friedrich Nietzsche’s works made a number of allusions to the Ubermensch. In Thus Spoke Zarathustra, the prophet Zarathustra declared the advent of the Ubermensch as a self-overcoming existence frequently striving to evaluate itself again and again. This is in conjunction with his critiques of the philosophies of his time.

Such critiques combined along with his personal ideas enabled the try and provide a better explanation of issues. Moreover, in his posthumous notes, Nietzsche speaks of the concept of energy in the direction of an inspiration to turn out to be an Ubermensch. He notes that the Ubermensch stands as the “greatest elevation of the consciousness of strength in man, as he creates the overman” (Aphorism 1060). In line with these, Nietzsche additionally made remarks about with the flexibility to repeatedly try to evaluate one’s self by tackling the significance of an acceptable bodily well being and to thus rule over one’s body (Ecce 96).

His different works made references to the concepts featuring the varied sides of the Ubermensch. In Beyond Good and Evil, he creates a critique of morality and examines the historic impact of morality and from this he would imply his personal philosophies. The concept of the Ubermensch with these works is alluded through his rationalization of the history of morality and by exposing its problematic nature he means that the person ought to reside anew, free from social vindications [a level by which Nietzsche grew to become roughly marked as something ‘against’ the institution, that’s, the establishments within the social sphere (i. e. morality, religion, and so on. )]. In addition, by indicating that one ought to live anew, Nietzsche’s works had been roughly regarded in a controversial method because of his thought about nihilism, an concept which also makes an allusion to the Ubermensch, as exemplified by the destruction of one’s values in life and an evidence of the forthcoming destruction which thus explains “the meaning of our cheerfulness” (Gay 279). Furthermore, the concept would seem to be irrelevant by method of how Nietzsche makes a reference to the Ubermensch in his clarification of acquiring power largely discussed in The Will to Power and Thus Spoke Zarathustra.

Along with his thought of nihilism, Nietzsche’s thought about energy was more or less held with controversy, since the idea offers an account of increasing one’s energy and with the aforementioned ideas about destruction, the concept of buying power results in the thought of in the end being powerful above others. On the Ubermensch’s Existence Given these, the way that Nietzsche introduced the idea of the Ubermensch seems to mislead this is because of the seeming paradoxical and absurd high quality of his explanations in addition to the lack of warrant of his expounded concepts.

In relation to this, Nietzsche states that Zarathustra, the main character of Thus Spoke Zarathustra was not an Ubermensch and was solely a prophet to declare the advent of the Ubermensch. In that case, Nietzsche did not cite precise representations of who the Ubermensch is but solely gave sides of its traits. Nietzsche has also written that the Ubermensch is a conception and likewise admits that he is not an Ubermensch. Nietzsche compares well-known figures of his time to the character of the Ubermensch and admits that the character of the Ubermensch is an ideal [if not unworkable] to transpire within man.

To assert that the thought of the Ubermensch is unworkable, we should always first examine the workings of the Ubermensch. To be ready to analyze the Ubermensch, it becomes inevitable to ask if the Ubermensch can have a risk of existence in any respect because the Ubermensch is designed to encourage man with a religious individuality. In this manner, we can additionally analyze the plausibility of the Ubermensch itself. Merleau-Ponty’s.

Phenomenology as an Approach.By having the power to state the main query and its auxiliary tasks, and by additionally setting the concerns of the research in addition to clarifying the issues they entail, the research ought to have the flexibility to talk about the approach that might be employed to perform the evaluation. I argue here that phenomenology is an acceptable method which might be ready to lay bare the ‘primordial presuppositions’ and thereby accomplish an evaluation of the Ubermensch by relating its facet of risk of existence in and within the world, and on a daily basis experience. Phenomenology in General

A thought in the philosophical tradition which Edmund Husserl initiated, phenomenology, as an strategy, is generally illustrated as “a study of the essence of phenomena” (Hammond et. al. 162). Its general project is to describe a given phenomenon throughout the “life-world” ‘as itself’. Speaking of “as itself” is anxious with what Merleau-Ponty, rooted from Husserlian line of thought, emphasizes about perceiving phenomena by returning “back to issues themselves”, that’s, understanding essentially the most fundamental sides of a phenomenon’s existence (5).

As Merleau-Ponty described, its locus is “a direct description of our experience as it is. (5). The phenomenological ‘description’ is expressed by way of its relationship to the life-world and therefore to the “subject”. The description characterizes the core of the phenomenon’s existence within the context of how the person encounters/experiences it. The spectrum of phenomenology may be taken as an method to grasp a given phenomenon by firstly understanding its essentialities of existence, and its relationship to the individual. The relation to the individual, however, is underpinned by “consciousness”.

The common floor in phenomenology asserts that the phenomenon is projected by the person via an experience of it. The way it’s experienced turns into a basis to recognize it and its workings, and thereby related to: firstly, its significance to the individual, and secondly, its significance to the life-world generally [since the person lives in and throughout the life-world itself]. Therefore, nature of phenomenology generally is directed in the course of an account of a phenomenon ‘as it appears’ to the subject, in relation to the experiences of the person.

Phenomenology additionally emphasizes the deep-seated and patent correlation of “objects” and “subjects”. Edmund Husserl, influencing other phenomenologists like Merleau-Ponty, contributed the concept the existence of the subject, and the best way it understands reality, can’t be compartmentalized by subscribing to a philosophy which absolutizes either on the part of the “object”, or solely on the “subject”(Quito 1-7). Phenomenology mainly cites its critiques on several points. The object [the world, in a basic sense] is reduce off from being disclosed to the topic because it presupposes that the thing cannot be wholly grasped.

Also, the object was held to be recognized merely on the basis of the psychological states of the topic (the idealist), which made the item itself isolated from being experienced in the first place. On the opposite hand, a purely physicalistic view deprived the subject of its distinctiveness as human (Husserl 23). Phenomenology, contemplating its historical background, seeks to bridge the hole between the “object” and “subject”, a niche that was put up through the Modern and Renaissance durations.

Bridging this hole implies how phenomenology emphasizes that describing a given phenomenon is interrelated to the ‘disclosure’ of the phenomenon to the individual. Robert Sokolowski appositely remarks that with phenomenology, “we take into consideration the correlation between the issues being disclosed and the dative to whom they’re manifested” (Sokolowski 186). By highlighting this correlation, phenomenology seeks to offer existence again to the thing, and afford the subject its humanness. Phenomenology can also be ranged in course of giving an account of a phenomenon because it exists in the background of on a daily basis experiences.

Phenomenology, as an approach, is mostly taken to be roused from phenomena in everyday residing, a feature which enhances the concept of linking the thing and the topic. Also, by indicating this side of on a daily basis dwelling, it implies that people are in a community of relationship, in reference to the phenomena inside the world. Indeed, it seems too broad of a spectrum to make use of such rules in enterprise an analysis of the Ubermensch. Even within the subject of phenomenology, there are diverging and diversified ways of describing given phenomena. On Merleau-Ponty’s Phenomenology

Maurice Merleau-Ponty is one of the well-famed proponents of phenomenology, following the initiative of Edmund Husserl’s phenomenology in the sense that the former’s approach in course of a phenomenological description is still underpinned by the individual’s projection of the phenomenon. However, the distinctive mark of Merleau-Ponty’s phenomenology is that it incorporates the spontaneous aspects of existence of phenomena that the person encounters on the earth. Its phenomenological description is precisely those features: outlining and expressing them primarily based on such description ‘in relation’ to the individual and the life-world.

The nature of Merleau-Ponty’s phenomenology reveals the ‘core of phenomenon as itself’ through the ‘perceiving’ particular person. It particulars a holistic examination of the phenomenon as itself and extent of selfhood in relation to the world. Hence, it permits for a given phenomenon a scope in which they are often utilized with out compromise from their own context – and in the study’s case, the Ubermensch’s. These ideas also present that Merleau-Ponty’s phenomenology accommodates a given phenomenon based mostly on what the person ‘does’ when projecting it.

This factors out that Merleau-Ponty incorporates and emphasizes the ‘perceptual’ side of how the individual projects a phenomenon; and regarding its holistic characteristic, the ‘perceptual’ facet is highlighted from on a regular basis dwelling. It can be worthy to note the connection of Merleau-Ponty’s phenomenology to the idea of the Ubermensch, wherein the central part augmenting phenomenology and the Ubermensch is the concept of ‘human existence’ normally and the ‘ways of life’ which the person existentially has to express its existence, and in direction of others in the world.

The aforementioned remarks clarify how Merleau-Ponty’s phenomenology becomes an acceptable approach to analyze the Ubermensch: the very nature of Merleau-Ponty’s method constitutes expositions by which the world is revealed to the person and how the person confronts the world, thereby placing intelligibility to the thought of the Ubermensch by extracting its primordial presuppositions and subjecting them to an evaluation. Given the study’s task, the nature of Merleau-Ponty’s method itself meets the situation of appropriateness in analyzing the Ubermensch.

On the next exposition of Merleau-Ponty’s phenomenology, issues should first be laid down to offer a clearer perception on Merleau-Ponty’s phenomenology [and in relation to the Ubermensch]. Merleau-Ponty’s “perception” is rooted in his thought of ‘intentionality’ which has been one of many central components within the subject of phenomenology. In frequent utilization inside phenomenology, “intentionality” is a directedness which expresses the individual’s relationship with the phenomenon (Sokolowski 8-9). This directedness allows the individual to ‘phenomenologize’ on the phenomenon one has projected in the first place.

However, Merleau-Ponty’s concept of ‘intentionality’ departs from the Husserlian conception that the relationships made between the life-world and the person are “acts of consciousness” and hence intuitive and introspective by nature. On the opposite, Merleau-Ponty states that “intentionality” is drawn from the disposition of ‘projection’ unboxed from ‘intellectualist’ and ‘empiricist’ determinations–therefore; “intentionality” pertains to the person forwarding itself to the world via actions and considerations of ‘possible’ actions (Sokolowski 8-9).

A given “phenomenon” projected by the individual can hence be chance by nature, and enclosed with it are ‘possibilities of actions’ that the person can make in looking forward to it (Merleau-Ponty ix). Thus, Merleau-Ponty’s phenomenology, alongside the context it is grounded upon, can be said to take the Ubermensch as a phenomenon by its own proper (qtd in Kelley 6). This is in view of the Ubermensch as an thought of one thing which explicates a ‘self’ via the workings of its contexts.

The Ubermensch as Such The Ubermensch is such whose existence is will to power striving for self-mastery by way of continuous re-evaluation of its values, integrating its self-overcoming and affirmative will. Willing the “eternal recurrence”, the Ubermensch is able to interconnecting its diverse drives. At the outset, it regards nihilism as impetus in course of turning into an Ubermensch by evaluating the relevance of Ubermensch’s values in relation to its “power”.

Ubermensch as Will to Power. The Nietzschean philosophy about the “will to power” was kind of regarded in a controversial method, and that is owed from an overgeneralization and colloquial use of it, particularly how “power” is signified, mistaking it as determinate cause for behavior/action, marked with political, social and private connotation, and in the end as an absolute finish an individual wills to achieve. “Power” in regard to the idea of the Ubermensch includes a ‘figurative’ context.

It signifies an affirmative drive in an endeavor towards something [a particular drive]. It is in this context that the wills to energy are drives themselves. A particular drive is distinct over others via its content material, state [when actualized] and activity with respect to other drives working as means or relation to the previous. Hence power just isn’t a shared or absolute attribute within the actualized drive, for the reason that specific drives are individuated according to content, state, and exercise.

In contrast to the deceptive connotations of “will to power”, Nietzsche establishes the figurative context of will to energy by way of critiques of certain theories that are faulty of variety as far as human existence is concerned. Nietzsche evaluates particular theories of teleology as mechanical necessity by attributing a certain conduct a determinate end (Will 552). Given these remarks, energy on this figurative context is a rousing dynamic: energy as that which is political, social, private, and so on. s just a particular side of power itself, and that energy as having determinate objectives is only means for it. Thus, “will to power” purports not an end in-itself, however the pursuit in maximizing the actualization of a drive in relation to the drive’s endeavor, that is, the reinforcement of what one has in the course of higher extent of actualization: “the doctrine preached by life…to have and to want to have more–growth, in one word” (Will 125). Power dwells in the improvement of the progress within the drive’s activity sample in contrast to behavior which merely repeats.

One’s actualization of a drive turns into a will to “self-overcoming” by transcending that specific drive towards a higher extent, main its fruition onto a stronger drive. With the aforementioned, range indicates wills to power, and development in a selected drive is distinct against others and in relation to and/or against these other drives. What is reinforced is what the Ubermensch has; growth within the extent of the particular drive is dynamic.

At greatest, the Ubermensch as will to energy could be illustrated by Nietzsche’s typology wherein the Ubermensch is a a lot greater sort than the “master”, and a step forward of the “slave” [as far as their tendencies of their will to power are involved viz. the “active” / “reactive”]. On one hand, the “master” is what Nietzsche calls a “sovereign individual” of nobility, adept over sure situations and a commander of itself. Conversely, it’s vulnerable to ‘predictability’ and ‘over-generalization’ brought by its “morality”, and the tendency to discount different values not his own disposes to ‘sickness’ when subjected to the “revolt of the slaves”.

The master’s condition of existence is disposed in assigning what values have to be [good as noble, dangerous as despicable towards the values of the master]. This typology signifies how the master actualizes its personal drives [overcoming them via imposition of its ‘morality’: strength and the Aristocracy, whose way of assigning values concurs with the master’s drives]. Hence, the master can arrange and ‘preserve’ itself. The master’s morality assigns as unhealthy the values that it does not personal, indicating its non-recognition of other wills to power.

Its self-mastery and realization of drives are only parallel to the values it assigns. Thus, the grasp is prone to a simplification of existence due to its non-recognition of the ‘diversity’ of will to energy. His “elevation” as man furthers a preservation of its morality, and its lack of diversity would lead to a symptom of predictability. Nietzsche’s well-known quote of “yes to life” in Will to Power is, for the grasp, a determinate one since he’s inflexible to diversity and directed solely to preservation of values.

In relation to the slave, the master becomes weak to be succumbed by the “revolt of the slaves” [which is the inversion of his own values]. On the opposite hand, the “slave” is subjected to the master’s values. Although the slave acknowledges wills to power [and thus the range of his own drives], the slave cannot, not like the grasp, synchronize them for the explanation that slave denies them on the outset. The slave is subdued from acting from its own drives and thus cannot actualize them, making its diversity internally muddled (Beyond 260).

In addition, given the denial of the slave to its own drives, it can not put cohesion onto such drives in the first place. In this situation of disagreement within its existence, the slave conducts a frustration however at the same time an attraction to the synchronized values of the grasp, and this leads the slave availing the master’s values. This is impetus to the slave’s “ressentiment” (Beyond 219). The slave would then invert the master’s morality and consider it “good” in the attempt to degree off with the master [which accounts for the “revolt of the slave”].

The slave’s sickness is transmitted to the grasp, and that having equality over them signifies the dissipation of ressentiment, and human existence is lowered into comfort, ease, peace, and security [passive existence]. The Ubermensch and Transvaluation Given the distinctions of will to energy between the Ubermensch and the defects of the master and slave, Nietzsche’s “transvaluation” turns into chief underpinning for the Ubermensch to differentiate itself towards the master and slave.

The Ubermensch’s existence and values are repeatedly overcome, and as such, the Ubermensch would repeatedly “say sure to life” (Will A35). The essentialities of the Ubermensch’s will to power are associated to the self-overcoming character of the Ubermensch since will to energy and distinctive progress are constantly overcome by itself by way of transcendence of earlier productivities of will to energy thereby furthering the Ubermensch’s feeling of energy. The Ubermensch enables itself to simply accept the totality of life. With such acceptance, the Ubermensch transcends its circumstances of life.

Such transcendence of power and entailing circumstances of life further involve the transcendence of its values during which each transvaluation of values entails overcoming of such values in path of further productivities. Its obedience is onto its own values in accordance to tips on how to command oneself: to “furnish your self with your own good and evil and hang as a lot as your personal will above your self as a law…and choose of yourself and avenger of your law”. The self-overcoming character of the Ubermensch, in accord with its transvaluation of values, can be in relation with the strength of its will to power.

As such, the Ubermensch surpasses its earlier values and harmonizes itself with the type of the will to power that it has. However, it ought to be famous that, in a transvaluation, the Ubermensch undergoes energetic nihilism to create productivities anew. As might be explained at the latter part, the ‘destruction’ becomes movement towards self-overcoming. The Ubermensch as self-overcoming existence is a “becoming” insofar as its will to power is constantly transcended, and the reinforcement of power constantly ‘becomes’.

Thus, the Ubermensch’s creation of recent values incorporates previous productivities; the Ubermensch doesn’t keep away from the previous however incorporates them as bases for the Ubermensch to counterpoint in. The Ubermensch and Affirmation The nature of the Ubermensch’s affirmation of the totality of the situations of life hinders permanent ascription of that means, end and definition of existence, and this can be illustrated through his critiques towards Kant and Descartes who rationalized that human existence is an absolute substance and who made “absolute something conditioned” (Will 584).

Nietzsche asserts that these oversimplify the meaning of human existence to a single idea. In order for the Ubermensch to constantly search enhancing its power, the Ubermensch firstly affirms. Considering that the Ubermensch is in a continuous pursuit for power, its existence is a changing into for it acknowledges that its existence can be of a multitude of meanings and potentialities. The Ubermensch incorporates change and enrichment as part of its existence, and this makes the Ubermensch take all possibilities of actions. Therefore, the Ubermensch is in a sense beyond good and evil.

The Ubermensch’s turning into allows diversity of the world, incorporating their relations in each of them in the course of the Ubermensch. It is through this manner that the Ubermensch lives with out restraint. Accordingly, the process of changing into is related to transvaluation in the sense that, with such diversity as milieu for its existence, the Ubermensch struggles to constantly consider and thus overcome itself. Therefore, affirmation rouses the Ubermensch’s transvaluative character and finally towards its self-overcoming.

The Ubermensch and Eternal Recurrence. In the identical vein, the misleading connotations of the will to power are coupled with the thought of eternal recurrence. “Eternal recurrence” is posited as a ‘thought’, a ‘what if’ cosmological state of affairs where events are temporally postulated occurring repeatedly. It is related to the turning into state of the Ubermensch contemplating the world is not a symmetry of permanence. Thus, the concept of eternality is highlighted from a changing into condition in every returning events, and returning is underpinned from returning itself. Eternal recurrence could be expressed on the Dionysian affirmation of the totality of life.

Through the symbolism of Dionysus, eternal recurrence becomes a test for the Ubermensch, and with respect to its will to energy, the Ubermensch affirms eternal recurrence as situation by which it could additional its power. Secondly, an affirmative angle allows the Ubermensch to endure the struggle entailing every transvaluation. Thirdly, the Ubermensch’s affirmation of everlasting recurrence signifies that its transvaluation is continuous. Lastly, the affirmative force indicating a transvaluation is a side by which the Ubermensch, in accordance to its will to energy, can overcome itself.

Hence, the Ubermensch’s willing of eternal recurrence may be underpinned within the sense that eternal recurrence becomes a condition for the Ubermensch to affirm itself, its actions, and the circumstances of its existence normally. In distinction with the Ubermensch, everlasting recurrence can’t be endured by the grasp and slave. Given that the master is predisposed only for the preservation of its values, and that its “transvaluation” is restricted, steady re-creation is not symptomatic of the master.

Likewise, the slave is predisposed to stage off with the grasp and thus dissipate their will to energy in course of passive existence such that steady re-creation [of values] can’t be actualized by the slave. The Ubermensch and Active Nihilism For the Ubermensch to reinforce its power, overcome and affirm itself it must endure a previous situation by which it reflects concerning the power of its energy; and this is highlighted via nihilism. On this context, [active] nihilism means destroying previous values to create new ones; nevertheless, Nietzsche explicitly asserts how nihilism can act on a twofold manner.

The first, which is passive nihilism, suggests “decline and recession of the facility of the spirit” (Will 22). This explains the will as meaningless, weary and with a dissolved trust by itself. This is what Nietzsche says to be the “contemplation of the in vain! ” of one’s existence in a passive sense [passive nihilism]. It also signifies that one’s objectives and/or meaning in life are supposed to be pre-determined. The second, which is active nihilism, suggests energy which “reaches its most of relative energy as a violent drive of destruction” (Will 23). Growth is symptomatic of what Nietzsche phrases “the interval of clarity” (Will 56).

Active nihilism makes it obvious that one’s will is robust enough such that one’s previous productivities no longer correspond to its conditions of existence. Correspondingly, the will’s old values are becoming unfavorable to the will’s power. Ultimately, one has to destroy them [and transcend them] and re-create new values in accordance to such power of the will. The destruction of earlier productivities is at all times in accord to the power of the power of the will, and that is how Nietzsche asserts how one “unlearns” them to precise a stronger will in relation to the creation of such new values.

Therefore, the difference between lively and passive nihilism rests on the idea that the latter is in direction of dissolution whereas the former is towards transcendence. Active nihilism characterizes “decay and sickness” as helping circumstances “to kind overall value judgments”. Since the Ubermensch’s pursuit for power necessitates a steady re-creation and transcendence of its earlier values and wishes, it undergoes lively nihilism every time it re-creates and transcends its earlier values and needs. Taking these under consideration, lively nihilism becomes critique for pessimism.

However, at the identical time, pessimism is a preliminary situation in the course of energetic nihilism; and finally the Ubermensch is a critique of pessimism. Like his explanation of nihilism, Nietzsche factors this out within the sense that pessimism suggests “decadence”, downgrading the desire to existence on concepts of meaninglessness: “the world doesn’t have the value we thought it had” (Will 38). It posits mistrust on life’s desires in the sense that life itself becomes a curse. Pessimism turns into a denial of life, and is submitted to the lack of braveness to fight towards it.

Active nihilism acknowledges the pessimistic circumstances and/or tendencies of existence, however channels such pessimism into a further enthusiasm that may enable one to reflect and assess on the means it lives its life as a complete. Insofar as it is in this context, the Ubermensch takes into consideration the inevitability during which the world and its values are meaningless; but to be able to give which means to one’s life, and to be able to specific growth, one’s self should be led in the course of a creation of new and healthier values that are in accord to the energy of one’s will to energy.

The Ubermensch as a Phenomenological Entity It ought to be famous that energetic nihilism turns into primordial for the Ubermensch, that’s, an incommensurate power in relation to its field of experience. Its self-overcoming perspective permits the Ubermensch to overcome such nihilism, so that the Ubermensch can create new approaches to come across the world normally, and these new approaches correspond to the sort of power that the Ubermensch has.

On the Ubermensch’s Affirmative Force. While the methods of encountering phenomena clarify the actualization of a drive, the Ubermensch’s affirmative drive [the acceptance of the totality of life] allows its directional nature to be receptive of them in the first place. The Ubermensch’s transvaluation of values may be explained as phenomenological approaches to the ways it encounters the world, which additionally supports the context by which the Ubermensch widens its field of experience.

This is highlighted by the Ubermensch constantly re-orienting its ways of encountering the world. Its transvaluations are collaborative circumstances by which the Ubermensch views its power, in relation to references to previous experiences. By relating these remarks about transcending unfamiliar phenomena, it entails for the Ubermensch to re-evaluate its field of expertise and create new orientations that might ultimately strengthen its power.

Therefore, its re-orientations are symptomatic of the Ubermensch’s affirmative pressure to broaden its horizon of experiences, and it entails transcending such horizons of experience; phenomenologically, the Ubermensch’s transcendence means it is steady. With this affirmation and the re-orientations entailed, the Ubermensch isn’t managed by absolute determinations of conduct. Such openness against these determinate warrants turns into basis for the Ubermensch to personal its existence, and possess its methods of encountering the world.

Hence, it permits for vast potentialities of actions to finally purchase energy. On the Ubermensch’s Relation to the World and Other/s One crucial theme in phenomenology is one’s relationship with the world, and the other “self” which can also be a constituent phenomenon within the life-world. Considering the aforementioned factors, the Ubermensch creates a relationship to the world generally by virtue of the actions it actualizes. On the other hand, the Ubermensch’s relationship to the opposite “self” ought to reflect the fundamentality that the Ubermensch maintains being such.

This can be so by encountering the opposite “self” as an Ubermensch. This is revealed within the sense that the Ubermensch’s actions are referenced from the methods it encounters the world, where such references are contexts by which the Ubermensch orients with in regard to, firstly, the ways it ‘knows’ itself; secondly, affirming the conditions it undertakes in a certain time-space state of affairs; thirdly, re-orientation of itself in the path of the enforcement of its energy; and lastly, the ways it encounters phenomena basically are directed in the direction of its area of expertise.

As such, considering that the Ubermensch is in a pursuit of energy, its potentialities of actions in the course of the opposite “self” ought to signify a relationship that will maintain its existence. This fundamentally marks the distinction of the Ubermensch from the master and the slave. The distinction could be made on the basis of how the Ubermensch tasks itself in path of the other “self”. The Ubermensch’s projection of its directional nature in the sense that its mastery of the opposite “self” is a designation of purely commanding the other “self” makes the Ubermensch a “master”.

This implies that the Ubermensch reduces its energy to a preservationist perspective wherein its existence becomes simplified when it comes to the method it encounters the world. Accordingly, the projection of the Ubermensch from and against the opposite “self” within the sense that the Ubermensch is subjugated in encountering the world and designated to be commanded by the other self’s satisfaction would make the Ubermensch a “slave”.

Since the Ubermensch is subjugated by the other “self”, the Ubermensch becomes predisposed to passivity, which thus makes the Ubermensch deny its will to power and hinders the Ubermensch to undertake its ‘own’ actions, and finally, to accumulate and categorical its own energy. Phenomenologically, this downgrades the Ubermensch’s existence right into a mere object for the opposite “self”. Therefore, the means in which that the Ubermensch overcomes the means it encounters the opposite “self” and of the latter’s actions must be in such a way that may maintain every other’s existence [the character of being an Ubermensch].

A phenomenological analysis, in regard to how the Ubermensch creates a relationship with the opposite “self”, the Ubermensch can actualize its chance of existence insofar as it might possibly create a relationship that might keep its existence which is its will to power. Conclusion The aforementioned discussion confirmed the manner during which the phenomenological existence of the Ubermensch as such is ensured by the phenomenological evaluation of the existence of the Ubermensch. The phenomenological analysis of the Ubermensch may be summarized on a quantity of factors.

First, the finest way that the Ubermensch encounters the world is a catalyst situation for the Ubermensch to recognize itself in an envir0nment. This facilitates in actualizing a self whose essentiality is characterized by its will to power. Second, the Ubermensch as an affirmative force indicates that its directional nature in encountering the world explains the responses and reactions of the Ubermensch, because it perceives the world. These responses and reactions set the Ubermensch in a pessimism which should be channeled into lively nihilism, transvaluation and finally to affirmation.

These circumstances set the Ubermensch into a mess of prospects it can undertake to boost its power. Regarding the Ubermensch’s relation to the opposite, it is crucial to point out that the Ubermensch should keep itself as an Ubermensch. Therefore, its power ought to correspond to the way in which by which it’s an Ubermensch. Its difference between the master and slave is a spotlight which provides significance to the Ubermensch’s existence. This leads into two points: first, if the Ubermensch perceives the opposite as a slave, it turns into a grasp, and second, if the Ubermensch perceives the other as a grasp, it becomes a slave.

It is necessary to notice the finest way the Ubermensch perceives the other as Ubermensch itself who additionally strives for power, which is actually self-mastery. It can additionally be important to notice how the concept of the Ubermensch connotes a fundamental character which endeavors to ‘inspire’ man and his/her methods of life. The fundamentality is that the character rouses an inspiration and hope for man in course of a self who takes utmost consideration of figuring out oneself, and of knowing oneself through the world in general.

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