The Quest of Personal Desire & Happiness

tarry's strategy in feel at how the greatest social pleasure is achieved is to look at how the individualist arrives at a perception of such pleasure. He assigns different note values or categories to different pleasures, citing "difference of timberland in pleasures" based on the choice amidst ii available pleasures of the one that is, "by those who are completely inform with both, placed so far above the other that they choose it, even though knowing it to be attended with a greater amount of discontent, and would non resign it for any bar of the other pleasure which their nature is capable of" (8). The relationship between the provide and carnal desire has to do with the cultivation of what Mill calls gamyer versus lower pleasures. Intellectual pursuits and improvements belong to the former, while sensible indulgences belong to the latter category: "Men lose their juicy aspirations as they lose their intellectual tastes, because they have not sentence or opportunity for indulging them; and they addict themselves to inferior pleasures, not because they deliberately prefer them, but because they are either the alone ones to which they have access, or the only ones which they are any long-dated capable of enjoying" (15). Later in the text Mill explains go forth as a result of habituation. The implication is that if the will were punter cultivated as a habit of mind, the taste for high aspirations would not wane, and in that location would be more general happiness. That is because t

QUESTION 2: Explain Nietzsche's buckle down and master morality. How is Nietzsche's notion of morality based on "will to strength"? Discuss the strengths and weaknesses of his respectable theory. What can it contribute to explaining our ethical life? In what sense is Nietzsche critical of traditional westerly philosophical and religious approaches to morality?

---. On the Genealogy of devotion: A Polemic. Trans. Friedrich Maudemarie Clarke and Alan J. Swenswen. Indianapolis: Hackett Publishing, 1998.

[The Jews], in opposition to the aristocratic value equation (good = noble = powerful = beautiful = happy = making love of God) dared its inversion, with fear-inspiring consistency, and held it fast with teeth of the most unfathomable despise (the hate of powerlessness), namely: "the miserable alone are the good; the poor, powerless, gloomy alone are the good; the suffering, deprived, sick, ugly are withal the only pious, the only blessed in God, for them alone is there blessedness" (16).

he energies that men who are captive to sensual desire have would be directed toward the improvement of the cite of general happiness.

Nietzsche, Friedrich. The Birth of Tragedy. Trans. Francis Golffing. New York: Anchor, 1956.

The lords, alas, are "cast off," and "the unwashed man has been victorious"--a situation that Nietzsche deplores because it speaks to a refusal to assert the will, or the active impulse toward self-fulfillment.

The strength of Nietzsche's ethical system is that it deploys gentleman energy toward self-actualization and, implicitly, responsibility for one's development. He uses the term sovereign individual to describe the individual who has "a true consciousness of power and freedom
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