Nietzsche’s Critique of Metaphysics and Religion
It tells us another feature of philosophers is a new step on the anterior. Philosophers have not only invented a new reality but have been placed in a higher place. “Transmutation Anthology” can confuse the first and last place, where the start should come at the end. Unfortunately, or should I say, it will come. This first reality is formed by the Supreme Councils, which, to be the most general, are the most empty and less general realities. They are characterized by forgetting what is real, individuality, and indifference. That said, Nietzsche argues that supreme concepts are universal and aim to bring together many individuals whose content is “the ultimate reality that evaporates.” God is the entity most real, the cause of itself, and this feature is for philosophy the maximum guarantee of reality and truth, and therefore of superiority. God would be like the compendium or synthesis of thought; this way, it embodies all the supreme concepts. Nietzsche notes that the peculiarity of philosophers is a mental disorder similar to one who invests in a reality and ends up depending on it, but the real judge is the authentic self, because the self is born from the reason of philosophers and becomes a belief that subjects human beings and forces them to resign themselves to their instincts and their lives.
Text 5: The error causes of dogmatic traditional philosophy, Platonism, and various historical modulations. The cause of error is not in the sense that shows the innocence of becoming, but in prejudice. The cause of the error is the bias of the supreme reason to develop concepts to order and occur in becoming; highest concepts such as unity, identity, substance, and thing. The first concept is a unit derived from.
Critique of Philosophy: Nietzsche defines metaphysics as the science that deals with fundamental human errors, but it is as if they were fundamental truths. Metaphysics is a great fiction or dream that man invents, a vital lie, which helps to escape expiration and gives his existence meaning in infinity. The metaphysicians are watchmen obscuring the world. The situation regarding the text of the metaphysical nature of the interpreter is like giving an author a passage of a deeper explanation than what it contained, so that it really has not explained, but obscured the author. Leading to metaphysics in general is the corruption of the text. The task Nietzsche aims for is to unmask all idealism. So the basic idea could be summarized as: “What traditional philosophy has been considered as being against evolution is not; only the future is. There is no eternal world of ideas; the world exists only in space-time, and nothing is stable.”
Following the criticism of Socrates, Nietzsche starts the global attack on metaphysics, which he describes as Egipticismo, meaning that Plato was seduced by the priests in Egypt, becoming alien to the very essence of Hellenism. This critique of Plato as the initiator of a moral interpretation of being (for Plato, Good = Being) is primarily a criticism of a thought that replaces the interpretation that the Presocratics had of the world, and that Nietzsche was closer to the truth. Nietzsche identifies two serious errors of philosophy:
a) The underestimation of the reality of change, of becoming, and the consequent rejection of the spatio-temporal world, putting in place an imaginary world called the real world.
b) The confusion between the latter and the former, which means that philosophy is guided by the supreme and general concepts, which are, however, empty. In all his criticism of Western philosophy, Nietzsche seems to exclude only Heraclitus.
Consider the principal grammatical deception of metaphysical concepts or language. The concept of “being” is considered the worst of all, a fiction empty. He also rejects the concepts of “I” (Descartes), “thing itself” (Kant), “substance,” “cause,” etc. For Nietzsche, all of these concepts stem from a disregard for the value of the senses and an overestimation of reason.
He rejects the opposition between the real world and the apparent world of metaphysics, believing that it is a mistaken duplication of what exists. The only world-space is our earthly world. The elimination of the difference between authentic and inauthentic, between true and apparent worlds is essential.
Nietzsche attacks the concept of truth. In the face of metaphysical dogmatism, Nietzsche defends a proposed perspectivism. Nietzsche’s task is the inversion of ontology and the evaluation of being as it has been done so far. What has until now been considered appearance, i.e., the sensitivity, the temporal, which flows into becoming, is real, whereas what until now was believed to be true, i.e., the timeless, the eternal, holy, God, is only the invention of thought. The anti-metaphysical scientific principle for Nietzsche is the initial refusal to consider the first as fundamentally higher. Criticism of Religion: Nietzsche applies to religion a criticism similar to that made about philosophy. He rejects any claim of truth in it. Nietzsche believes that Christianity has made an investment of the religious values of Greece and Rome. He sees the Christian religion as the mortal enemy of the superior type of man. Christianity is the strongest manifestation that has occurred in world history and is the brainchild of one ideal afterlife and a devaluation of the earthly world. For Christ, Nietzsche sees the meek and weak instincts, but not as the founder of the Church. The Christian concept of sin itself is an attack against life. Christianity, which meant the end of the ancient world, wiped out the forms and values of life, and this was reversed and perverted to the root. Christianity thus becomes all truth and falsehood.