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Moral philosophy on God, rationality, and the death of both

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  1. Understanding Kant's notions of morality.
  2. The problem plaguing Kant.
  3. The first imperative is a test of universality.
  4. The second categorical imperative is the principle of treating each rational agent as an ends not a means.
  5. The third categorical imperative is the realization that all people legislate natural law.
  6. The forth categorical imperative has its foundation laid forth in the third imperative.
  7. Nietzsche's thoughts on morality.
  8. Master morality was the morality of those in power.
  9. The truth that Nietzsche saw Kant placing in the god function was reason.

Right off the get go one can see these two philosopher's thoughts on morality appose one another, but their differences goes far beyond a petty disagreement over morality. The nature of their conflict goes much deeper, past a simple debate over what is good and what is evil. Together these two thinkers represent both sides of an argument over the very nature of morality. Kant affirms that morality is something universal, a metaphysical ideal completely separated from the world of experience through the use of reason. Nietzsche attacks not only Kant's morality but the very ground Kant founds his morality in, challenging not only the purpose of morality, but the creditability of rationality and even its basis in causality.

[...] Nietzsche asked the question under what conditions did man invent the values of good and evil? In his ontological study of good and evil he traces back the forces that shaped it, concluding that there are two primary moralities that have been in conflict. Master morality or the morality of the historic rulers and those in power and slave morality, that of the oppressed majority. This conflict has not only shaped morality but the very nature of how we view our world. [...]


[...] The most painful blow Nietzsche strikes against Kant's metaphysics are his thoughts on causality. Kant believes that perception is founded in both the experience of an external object and a priori knowledge; a priori knowledge being, the concepts of space, time, and causality. He asserts that those ideas must first be in place before we can experience the external world. Nietzsche as usually does not directly attack this theory but within the implications of his work lays a bomb that could very well rock the foundation of Kant's metaphysics. [...]


[...] He asserts that humanity creates ideals such as god, which they place above themselves on a higher plane and hold to be a truth. They then strive to achieve these ideals but can never reach them because they exist outside of themselves. This transcendental truth leads to the denigration of oneself. This is most easily seen in Christianity, were God is the creator of all. We are forever in his debt and the only way to even attempt to repay that debt is by living an essentially aesthetic life. [...]

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