Talk:Social and political views of Friedrich Nietzsche

From Wikipedia, the free encyclopedia

Contents 1 Unreferenced tag 2 State 3 a small contention 4 Merging this article

[edit] Unreferenced tag

I added the unreferenced tag, for reasons that should be obvious. -Smahoney 15:44, 17 July 2006 (UTC)

[edit] State

Isn't it the case that Nietzsche claimed that "good" art was impossible except under an aristocratic form of government? And didn't he believe in a type of hierarchy associated with the Ancient Greeks? It seems that if so, he would qualify as a proponent of some form of quasi-monarcho/fascist system (of course, that is to oversimplify brazenly, but even so. . .). 71.76.135.102 20:21, 20 July 2006 (UTC)

I'm unaware of any Nietzsche passages that say anything like that. Nietzsche was not very politically-oriented. — goethean ॐ 20:52, 20 July 2006 (UTC)

Well I can't at present find the source for what possibly are his views on aristocracy and art, but I know that I read it fairly recently. . .Oh well; I actually thought I had read it on Wikipedia somewhere. 71.76.135.102 20:11, 23 July 2006 (UTC)

Yes, you are exactly right, but Jewish-democratic-dominated wikipedia is not interested in presenting the unconcealed reality about important historical figures of the West unconducive to the modernist Judaic agenda. You can see Kevin B. MacDonald on this issue. The following quotes are all that is needed to show how Jewish-democratic-dominated wikipedia has unethically distorted the truth of Nietzsche's philosophy and views on how the ideal society should be and function.—The preceding unsigned comment was added by 64.12.116.65 (talk • contribs • WHOIS) .

Wrong. I removed your excessive, misplaced quotations that amount to nothing. Make references to scholars who've drawn interpretations of Nietzsche, especially since people wish to be extreme in their views about what N actually wrote. Your agenda against what you call "modernist Judaic agenda" is a generalized personal attack that means nothing either. See WP:NPOV, WP:NOR, WP:VER, WP:RS, and all other policies and guidelines of Wikipedia.Non-vandal 01:59, 4 August 2006 (UTC)

Actually, "non-vandal" (amusingly ironic name), your pettiness is distracting you from reality and your self-righteous dismissiveness only reveals your own bias. I will allow you this time to destroy the valuable and revealing data provided. The previous poster asked about Nietzsche's actual views on the relationship between aristocracy and art. Direct, unambiguous reference to Nietzsche himself was provided on this matter, in addition to other words of Nietzsche RELEVANT TO HIS VIEWS ON SOCIETY AND POLITICS. But presenting Nietzsche AS HE IS amounts to discussing and questioning the ingrained taboos of modernity--who has the courage for that? Apparently to refer to Nietzsche himself is inadmissible, and one must remain in the circle of the interpretations of modern liberal democratic and postmodernist distorters and scholars with an ethnic Judaic agenda (see Kevin B. MacDonald) like Walter Kaufmann, whose strained, cynical efforts to present a humanistic, super-democratized Nietzsche are notorious and laughable.

In reference to the specific original inquiry of the poster, a few concise quotations from Nietzsche will suffice to document Nietzsche's position on the relevance of aristocratic government to human culture and art:

THE GREEK STATE (1872): In order that there may be a broad, deep, and fruitful soil for the development of art, the enormous majority must, in the service of a minority, be slavishly subjected to life's struggle, to a greater degree than their own wants necessitate. At their cost, through the surplus of their labour, that privileged class is to be relieved from the struggle for existence, in order to create and to satisfy a new world of want.

EVERY elevation of the type "man," has hitherto been the work of an aristocratic society and so it will always be--a society believing in a long scale of gradations of rank and differences of worth among human beings, and requiring slavery in some form or other. Without the PATHOS OF DISTANCE, such as grows out of the incarnated difference of classes, out of the constant out-looking and down-looking of the ruling caste on subordinates and instruments, and out of their equally constant practice of obeying and commanding, of keeping down and keeping at a distance--that other more mysterious pathos could never have arisen, the longing for an ever new widening of distance within the soul itself, the formation of ever higher, rarer, further, more extended, more comprehensive states, in short, just the elevation of the type "man," the continued "self-surmounting of man," to use a moral formula in a supermoral sense. (Beyond Good and Evil, 257)

But in case reference to Nietzsche himself is somehow 'unscholarly' (a quite strange position), I will refer to outside scholarly sources.

Ernst Nolte, Three Faces of Fascism:

"The discovery of the Dionysian background of tragedy, the defense of genius against the masses, the insistence on the necessity of slavery, serve no other purpose than to explicate the elements of genuine culture: its background, relevance, and basis. They are developed along with the indictment of the enemies of culture: science and its logical (Socratic) optimism, mass emancipation and its shallow utilitarian outlook, revolution and it pernicious effects ... For if history amounts to nothing more than the petty and sterile calculation of the last 'squinting' men, who neither obey nor rule and desire to be neither poor nor rich, then the most mighty effort is required to force them back into the state of slavery which is their rightful place ... In fact, Nietzsche's whole thought represents the very antithesis of the Marxist conception, and the idea of destruction is the negative aspect of its core ... Nietzsche is not in any obvious sense the spiritual father of fascism; but he was the first to give voice to that spiritual focal point toward which all fascism must gravitate: the assault on practical and theoretical transcendence, for the sake of a 'more beautiful' from of 'life.' Nietzsche was not concerned with magnificent animality for its own sake, nor was destruction per se Hitler's goal. Their ultimate aim was a 'supreme culture' of the future ... Many decades in advance, Nietzsche provided the political radical anti-Marxism of fascism with its original spiritual image, an image of which even Hitler never quite showed himself the equal ... Nietzsche's thought is not an ideology of the bourgeoisie: on the one hand it is a deeply disturbed protest of the artistic temperament against the general world trend, on the other it is the violent reaction of the feudal element in bourgeois society at being threatened." (p. 441-45) "[Note 57] Nietzsche claimed that miscegenation was responsible for the triumph of democratic ideals (Werke, VIII, 245)." (p. 545)

Rudiger Safranski, Nietzsche: A Philosophical Biography:

"If happiness and freedom of the greatest possible number are given higher priority, Nietzsche claimed, the result is a democratic culture in which mass taste triumphs. The orientation of a democratic state to comprehensive welfare, human dignity, freedom, egalitarian justice, and protection of the weak impedes any prospects for development of great personalities. The 'bright lights' vanish from history and along with them any last vestige of meaning.

"In his quest to defend aesthetic significance in history, Nietzsche assailed democracy as far back as the early 1870s, even before his shrill attacks on the 'complete appeasement of the democratic herd animal' some years later. Nietzsche considered the ancient Greek slaveholder society the paragon of culture for the very reason that it disallowed concessions to the 'democratic herd animal.' He extolled antiquity for being honest enough not to have covered up the terrible foundation from which its blossom grew ... Just as people need brains and brawn, Nietzsche argued, society needs the hardworking hands of laborers for a privileged class, allowing that class 'to engender and fulfill a new world of needs' (The Greek State) ... More recent eras have glorified the world of work, but glorification is self-deception, because even the 'terminological fallacy' of the 'dignity of work' does not alter anything in the fundamental injustice of life, which metes out mechanical work to some and creative activity to the more highly gifted. Slave societies were brutally frank about their inequities, whereas our modern times feign contrition but are unwilling forgo exploitation in the service of culture. Thus, if art justifies our existence aesthetically, it does so on the foundation of 'cruelty' (The Greek State). ...

"Nietzsche feared that if knowledge and learning were to become available to the majority of people, a horrifying, culturally devastating uprising would ensue, because the 'barbaric slave class' would plan revenge 'not only for itself but for all generations' (BT, 18). For him, this awful revenge was a 'calamity slumbering in the womb of theoretical culture'.

"Nietzsche contended that the order of ancient or modern slaveholder societies could be preserved only if everyone accepted the basic tragic constitution of human life as a consequence 'of the natural cruelty of things' (BT, 18). The slaves put up with cruelty, which is one aspect of Dionysian wisdom, and the cultural elite is aware of this cruelty and seeks refuge behind the shield of art, which is its other aspect. ...

"Nietzsche could envision this higher stage of mankind...only as a culmination of culture in its 'peaks of rapture', which is to say in successful individuals and achievements. The will to power unleashes the dynamics of culmination, but it is also the will to power that forms a moral alliance on the side of the weak. This alliance works at cross purposes with the goal of culmination and ultimately, in Nietzsche's view, leads to widespread equalization and degeneration. As a modern version of the 'Christian theory of morality', this alliance forms the backbone of democracy and socialism. Nietzsche therefore adamantly opposed all such movements ... If we are content to regard this highly personal philosophy and these maneuvers of self-configuration with fascination and perhaps even admiration, but are not willing to abandon the idea of democracy and democratic justice, it is likely that Nietzsche would have accused us of feeble compromise, indecisiveness, and epitomizing the ominous 'blinking' of the 'last men'...

"In both Twilight of the Idols and The Antichrist, Nietzsche evaluated a book he had discovered in Turin, namely the Laws of Manu. This book was alleged to be a moral code of the caste system based on the Vedas. Nietzsche was captivated by the chilling consistency with which this corpus of laws divided society into mutually exclusive social milieus according to an ominous requirement of purity. He regarded the fact that members of the various castes could not interact with one another as a clever biopolitics of breeding that would prevent degeneration...

"In his last writings, notably in Twilight of the Idols, Nietzsche employed even more adamant moral and philosophical arguments to advocate anti-Judaism, and introduced on occasional hint of racial biology: 'Christianity, with its roots in Judaism and comprehensible only as a growth from this soil, represents the countermovement to any morality of breeding, of race, or privilege: it is the anti-Aryan religion par excellence' (TI 'Improvers of Mankind' 4)."

Also see:

http://www.filosofia.it/pagine/argomenti/Losurdo/Losurdo_Santi.htm

The Journal of Nietzsche Studies, n. 27, (Spring 2004) Nietzsche, the aristocratic rebel.

Hubert Cancik, MONGOLS, SEMITES AND THE PURE-BRED GREEKS: Nietzsche's handling of the racial doctrines of his time:

Greece as Model

...Nietzsche thoroughly accepted the biological discourse of his contemporaries: history was supposed to be explained through the "mixing of blood", the "coupling" of heterogeneous elements, "extraction" (in a biological sense) and, finally, "collisions" and "waves" of "immigrants". The genesis of the Greeks in Greece, where they "became Greeks", is the point of his notes on the "original inhabitants". This point owes a debt to a particular biological (see "Nietzsche's Greeks, Jews and Europe" below) and political (see "A higher caste", below) theory of Nietzsche's.

"A higher caste"

Nietzsche's notes jump from the prehistoric "original inhabitants" to the historical period of Greece: from the conquerors came the rulers; from the original inhabitants came the slaves; from the battle of races came the battle of the "castes". Politics built itself upon the previous "racial history". Together, all of these components formed the Greek model that was supposed to mediate between antiquity and the European future. Immediately following upon his racial history of Greece, Nietzsche continued with these words:

If one considers the enormous number of slaves on the mainland, then Greeks were only to be found sporadically. A higher caste of the Idle, the statesman, etc. Their hostilities held them in physical and intellectual tension. They had to ground their superiority upon quality - that was their spell over the masses (UB 118, p. 206 = 5[199]).

Now then, there are "Greeks". The conquerors "had taken into their blood", consumed and digested the Semitic, Mongolian and Thracian components . Something new had come into existence. Yet the "wild energy" through which the conquerors had taken possession of the land and its inhabitants remained preserved up into the earlier perlod of antiquity - or so Nietzsche thought. It was, indeed essential in order to keep the "enormous number of slaves" suppressed. This same energy drove the Greeks both to rivalry with each other and to the highest cultural achievements: "The intellectual culture of Greece [was] an aberration of the tremendous political drive toward distinction" (UB 118, p. 118=5[179]). The highest achievements of culture were necessary; they were not some lovely but superficial decoration. They engendered the cohesion of the higher caste of the "idle" - the political class and the creators of culture: in the musical and the athletlc contests, aggression was channelled and sublimated (cf. e.g. the piece from December 1872 on: "Homer's Wettkampf": KSA vol. 1, pp. 783-92). Moreover, the supreme achievements of culture cast a spell over the "masses", who obviously had to care for each one of those belonging to the "Idle", whose rule, in this manner, was justified aesthetically. Consequently, Nietzsche believed that he had proven through historical methods that the wild power and energy belonging to a conquering people has to be "bred great" (groB gezuchtet), a cultivation process by which such achievements as those the Greeks once produced would also be brought forth in Europe in the future (UB 118, p. 116 and 114 = 5[185] and [188]). Neither peace, luxury, socialism, the ideal political state, welfare, nor short-term educational reform are preconditions for the engendering of genius - whether of a people or of an individual; rather, genius should arise from conditions "as malicious and ruthless" as those in nature itself: "Mistreat people - drive them to their limits" (UB 118, p. 112 = 5j 191] and [194]).

Nietzsche's considerations about race and caste as well as rule and culture for the Greeks were aimed at his present. "The Greeks", he thought, "believed in differences among the races". Nietzsche approvingly recalled Schopenhauer's opinion that slaves were a different species, and in addition, he cited the image of a winged animal in contrast to that of an unmoving shellfish (UB 118, p. 112 = 5[72] and [73]). In such a generalization as this one, the statement is incorrect, and in a more narrowly defined sense, it is racist... Accordingly, the following statements by Nietzsche are to be characterized as racist:

1. "The new problem: whether or not educating[!] a part of humanity to a higher race must come at the cost of the rest. Breeding . . ." (1881 KSA vol. 9, p. 577 12[10])

2. "We would as little choose 'early Christians' as Polish Jews to associate with us: not that one would need to have even a single [i.e., rational] objection to them.... Both of them simply do not smell good." (AC 46)

Nietzsche tested his racial teachings within the framework of classical studies. The aphoristic formulation that he gave to his "Notes" on the original population of Greece in September 1876 forms a connection to the racial teachings of his critical writings ("Die Pflugschar" 143 KSA vol. 8, p. 327; it is proved by the version of "Pflugschar" that the passages numbered 5[198] and [199] in KGW are not separated "tragments" but rather a unity). In his "Plowshare", Nietzsche excluded the Doric migration and avoided the word "caste" as well as such peculiarities as the tree and snake cult, or the Mongolian elements in the Odyssey or the Italians who had become Greeks. Purified of offensive, concrete, verifiable details, a more refined, polished, dashing aphorism emerged, one that suggested, in more pleasing language, the necessary connection of racial differences to the rule of "higher beings" -- thus "the idle, the political class, etc." are now called - and to cultural superiority.

NIETZSCHE'S GREEKS, JEWS AND EUROPE

Inheritance of acquired characteristics

...the "purity" of the race is also a positive, basic concept of biology for Nietzsche. Nietzsche constructed a little racial history of ancient Europe upon concepts he had borrowed from biology (GM 15 1887; note that Nietzsche had read Tocqueville - see his letter to Overbeck, 23 February 1887). "Blood mixing", skull shape and skin and hair color are the main terms of his anthropology. Nietzsche coupled the biological to social characteristics and to moral values: the blond-haired is better than the black-haired, and the short-skulled is worse than the long-skulled. Some fearless etymologies suggested by the erstwhile philologist make this chapter from the Genealogy of Morals into a prize exhibit of philo-Aryan prose (some examples: esthlos/"noble" to einai/"to be", malus/"bad" to melas/"black") because for Nietzsche, the long-skulled blond - the good, noble, pure conqueror - was the Aryan, of course: they were the master race in Europe. Nietzsche's little racial history of ancient Europe aimed at the present. In the social and political movements of the Democrats, the Anarchists and the Socialists of his time, he saw, namely, the instincts of the "pre-Aryan population" breaking through again. Nietzsche related these political programs explicitly to biology. He feared that "the conquering and master race - that of the Aryans - is also being defeated physiologically" (GM I 5). According to Nietzsche, the Jews had begun this slave revolt: they led the slaves - the mob, the herd - to this victory over the aristocracy. This victory meant "blood poisoning", "intoxication" - this pastor's son and classical philologist loved to adorn himself with medical jargon. Nietzsche identified the reason for the poisoning: "It [i.e., the victory] had mingled the races promiscuously" (GM I 9; for the mixture of races considered as an evil, cf. JGB 208, 200). The pre-Aryan population was thus in league with the Jews and against the Italians, the Greeks, the Celts, the Germans - and generally speaking, all Aryans everywhere ... In 1881, Nietzsche published a general draft of his racial ideas under the title "The becoming-pure of a race". What he had previously scattered about in notes concerning classical studies and in various other hints is here summarized in twenty-five lines of print covering five points: 1. The races are not originally pure but, at best, become pure in the course of history. 2. The crossing of races simultaneously means the crossing of cultures: crossing leads to "disharmony" in bodily form, in custom and in morality. 3. The process of purification occurs through "adapting, imbibing, [and] excreting" foreign elements. 4. The result of purification is a stronger and more beautiful organism. 5. The Greeks are "the model of a race and culture that had become pure"... The significance of this text for Nietzsche has been shown by W. Muller Lauter. The "model" for the breeding of a European ruling caste was the Greeks: "it is to be hoped that a pure European race and culture will also one day succeed [in coming into being]" (JGB 25, last sentence & Daybreak IV 272, last sentence). In such a race and culture - as the model prepared by Nietzsche has instructed us - the foreign elements (those bred in) will be imbibed for digestion or excretion...

...Spencer had transferred theorems from biological evolution to the historical process. He complained that a policy of social reform hindered "natural selection". For this reason, Nietzsche advised, one must "eliminate the continuance and effectiveness" of bad, sick and uneducated people (KSA vol. 9, p. 10 (1880); cf. ibid., pp. 27t., 454t). From Sir Francis Galton, one of the original founders of eugenics, he took over the formula of "hereditary genius", which Galton had used in his study of the families of criminals (letter to Strindberg, 8 December 1888.; cf. Ietter to Overbeck, 4 July 1888. Ct. Marie Louise Haase, "Friedrich Nietzsche hest I rancls Galton", Nietzsche-Studien, 18 1889: 633ff)...

Nietzsche's utterances about acquired character, the purity of races, the inheritance of characteristics, the degeneracy of halfbreeds (JCB 208 KSA vol. 5, pp. 138. Cf. JGB 200: "The man belonging to an epoch of dissolution which mixes up the races") and the cultivation of drives over long periods of time could - for this branch - suggest an unorthodox (Neo-)Lamarckianism...

In historical scholarship as well - and even in classical philology - racist teachings had penetrated. Within Nietzsche's racial teachings, Jews and Aryans had a special position. In his first monograph (1872), Nietzsche had already arrayed the "Aryan character" against the Semitic one, Prometheus against Eve, the creative man against the lying woman, the tragic wantonness in battle for higher culture against lascivious sin (The Birth of Tragedy 9; in German, the word Frevel/"wantonness" is masculine in gender; the word Sunde/"sin" is feminine). This argumentative structure is still present in The Antichrist (1888): against the philhellenic Hyperboreans and what Nietzsche called "Aryan humanity" stood denatured Judaism and Judaism "raised to the second power", Christianity (cf. GD The 'correctors' of mankind" KSA vol. 12, p. 501). The Jews - as Nietzsche had indicated with the Eve myth - are not creative in contrast to the Aryan peoples, they are mere "intermediaries", merchants: "they invent nothing." Even their law is from the Codex of Manu - copied from an "absolutely Aryan creation" (Letter to Koselitz, 31 May 1888, cf. n. 31)...

Breeding a pure European race

"Imbibed and absorbed by Europe"

Nietzsche found surprising the fact that Christianity could have forced a Semitic religion upon the Indo-Germans (KSA vol. 9, pp. 21f). For this reason, he fought both Judaism and Christianity, and he created for himself a pagan, Indo-Germanic alternative with his new, Hellenic Dionysos and the Iranian Zarathustra...

The Christian was "only a Jew of a 'freer' confession of faith" - Christians and Jews were "related, racially related" (AC 44), and Christianity was a form of Judaism raised "yet one time" higher through negation (AC 27: "the small rebellious movement, which is baptised in the name of Jesus of Nazareth, is the Jewish instinct once more"). Nietzsche wrote:

Christianity is to be understood entirely in terms of the soil from which is grew - it is not a countermovement to the Jewish instinct; it is the successor itself, a further step in its [i.e., the Jewish instinct's] frightening logic. (AC 24)

Nietzsche's fight against the "denaturalization of natural values" (AC 25), his "transvaluation of all values" was directed against Jews and Christians. Because Nietzsche argued against both, Christian antiSemitism was especially offensive for him. The Jews, Nietzsche maintained, were nevertheless guilty: They had "made humanity into something so false that, still today, a Christian can feel antiSemitic without understanding himself as the last stage of Judaism". (AC 24) The Antichrist was Nietzsche's last word on Judaism which he himself intended to be published. It is precisely with respect to supposed or truly "positive" utterances on Jews and Judaism that this fact should never be forgotten.

A short essay (section 251) in Nietzsche's "Philosophy of the Future" - Beyond Good and Evil (1885/6) - belongs to the "positive" parts. Here, "the breeding of a new caste to rule over Europe", definitely a current "European problem", according to Nietzsche, is discussed. The breeding of this caste follows the "Greek model": the foreign elements are "imbibed" and either assimilated or "excreted" - thus does a "pure European race and culture come into being". With the Jews, however, Germany was going to have difficulty, for Germany had "amply enough Jews" (so wrote Nietzsche in 1885/6): "that the German stomach, the German blood, is having difficulty (and for a long time yet will continue to have difficulty) finishing even this quantity of 'Jews'." Other European countries had finished with the Jews "because of a more strenuous digestion"; in Germany, however, there were simply too many. Nietzsche demanded what all anti-Semites demanded at that time: "Allow no more Jews in! And, especially, close the gates to the east (including the one between Germany and Austria!"... For anti-Semitism itself, Nietzsche had complete understanding; he was simply - like "all careful and judicious people" - against the "dangerous extravagance" of this feeling, "especially against the tasteless and scandalous expression of this extravagant feeling". (By asking moderation in the expression of anti-Semitism, which he considers as principally justified, Nietzsche takes the same posltlon as the later Wagner and Wolzogen.) Nietzsche had a measured and tasteful manner of expressing this "feeling". And his solution to the problem was also mild: the Jews are to be bred in. They even desire it themselves, "to be in Europe, to be imbibed and absorbed". As for the "antiSemitic complainers", those who might hinder this gentle final solution with their radical words, Nietzsche wanted to have them expelled from the country. And then, he thought, one could - "with great care" and "with selectivity" - cross an intelligent Jewish woman with an "aristocratic officer from the Mark" (i.e., a Prussian aristocratic officer)... In this elevated, fine, tasteful, gentle anti-Semitism, a thematic communality between Wagner and Nietzsche reveals itself, one going deeper than any disagreement in other areas, whether personal, musical or religious.

So much for 'common vandals', eh? How likely is it this data by prominent scholars I provided in good faith is going to be incorporated into the Nietzsche articles, considering Wikipedia's unbalanced, extreme pro-liberalistic, pro-Marxist atmosphere?!—The preceding unsigned comment was added by 172.136.80.109 (talk • contribs • WHOIS) .

Continue making personal attacks and you could probably be blocked from further editing of Wikipedia. And yes, your edits ([1][2][3] ) were vandalism, like all other common vandals. Every one of your allegations against me are slanderous - I've directed you to WP's guidelines, nothing more. As for your whole attack against Wikipedia itself - spurious and hilarious at best. Don't pontificate. Just share what you know. And really, don't give false claims on Kaufmann, give him the credit he deserves - even if people say this or that about him. Now that you have drawn on real sources, maybe something can be done. Anyway, like the vernacular goes, don't get your panties in a bunch.Non-vandal 06:10, 4 August 2006 (UTC)

[edit] a small contention

“Nietzsche certainly never reprimanded any woman for taking a non-maternal role ...”

I’m not certain I agree with the accuracy of this statement. It is highly speculative. If Nietzsche would accuse scholarly women of dysfunctional libidos in writing [Beyond Good and Evil, Maxim 144] isn’t it absurd to point out that he never reprimanded a particular woman? This is apologist word play and unverifiable.

(oh, and thanks goethean. i guess i should ask where the bathroom is before i start pissing in the sink.) ~ nude grey ~ 10/2

The link to this article should be made more prominent in the Nietzsche article. You should have been able to find it more easily. — goethean ॐ 21:23, 2 October 2006 (UTC)

And, now, after a second reading, I find the entire section on women smells of POV. I was unaware that the prevailing view of women is as a "receptacle," or that Freud still dominated the scene. Will the author please verify or remove. ~ nude grey ~ 10/2

I rewrote all of the above here --GoodIntentions^talk 01:39, 3 October 2006 (UTC)

And that particular aphorism more or less forms the basis of my interpretation of Nietzsche's view of women. It's always quoted, and always out of context (the sexism equivalent of the "That which does not kill me..." misrepresentation). While womanly scientists have something wrong with their sexual nature, it is because they are women and fertile: virility of tastes arises from sterility ("Man, if I might say so, is the barren animal"). An interesting way to view things, no matter your opinion on it. --GoodIntentions^talk 01:42, 3 October 2006 (UTC)

[edit] Merging this article

This is an out of date version of the material at Philosophy of Friedrich Nietzsche#Social and political views and therefore should be deleted. --GoodIntentions^talk 01:48, 3 October 2006 (UTC)