by: Mark Kirschbaum on April 25th, 2013 | 3 Comments »
Nietzche was preoccupied with the question of where the “good” came from, and who was responsible for it, that is, what is its “genealogy”. Here is his summary statement on the matter:
The judgment “good” did not originate with those to whom “goodness” was shown! Rather it was “the good” themselves , that is to say, the noble, powerful, high-stationed and high-minded, who felt and established themselves and their actions as good, that is, of the first rank, in contradistinction to all the low, low-minded, common and plebian. It was out of this pathos of nobility and distance, as aforesaid, the protracted and domineering fundamental total feeling on the part of a higher ruling order in relation to a lower order, to a “below”- that is the origin of the antithesis “good” and “bad”‘ (The Genealogy of Morals, Kauffman edition pp 25-26).
Thus, to Nietzche, those who have power are those who create morals for a society. When, as in the ancient times, according to Nietzche’s myth, the leadership was in the hands of the aristocratic and noble, there was a different conception of morality than the currently accepted one in bourgeois society, which derives from the ressentiment of the herd, “perverted” towards concepts like pity and shame. The idea that morality as a concept and practice is the result of forces of power in society is developed in Foucault and others. Is this definition of power = morality the case in Jewish thought?
I propose that our perasha offers a test case in reading of these ideas.