Nietzsce and The Internalization of Man

In section 16, Nietzsche enlightens us with a provisional citement, and by his own accord a hypothesis concerning the origin of the openhanded moral sense. In terms that may exemplify a state of disbelief on the reader of the section, he states

It may run short rather strange and needs to be pondered, lived with, and slept on for a long time. I regard bad conscience as the serious illness that composition was bound to contract below the stress of the most natural change he constantly experienced-that change which occurred when he found himself finally enclosed inside the walls of decree and peace.

Referring back to section 4 and his speech to a bad conscience as a murky thing, Nietzsche uses punishment as a guide for intent into memory of failed debtors. Now he regards bad conscience as an inevitable occurrence, driven by the plight of populace and the fundamental change of society and peace.

Nietzsche dismissing punishment as the origin of bad conscience is based on the ideals of a society transitioning from a simplistic, nomadic and barbaric way of life, to a more quiet one, with beliefs of settlements and communities. Herein lies the problem Nietzsche discovers, the basic instincts of man, surrounded by the walls of a new society, rendering all the un conscious(p) thoughts that served as a need for survival, useless. This new society would require men to speculate instead of using instincts; the structure of society would demand this trust of our conscious mind.

Nietzsche determines that all instinct that do not shift themselves outwardly turn inward, this is what I call the internalization of man. He suggests that the suppression of these primitive instincts of hunting, cruelty, hostility and destruction leads man to turn on himself, developing this bad conscience and desktop the stage for a what we would later call a soulfulness.

Nietzsche finds the development of bad conscious in its earliest forms of peoples and settlements, society would establish a hierarchy of mightiness, thus the will to power as Nietzsche describes, is the essence of life, and drives all men.



In section 18 he again makes a reference to the will to power, barely it is cloaked in the instinct for freedom, also describing bad conscious as an illness, with no doubts. In these early tribes the living contemporaries always recognized a juridical duty towards in the first place generations and especially toward the earliest, which founded the tribe. This sense of indebtedness toward early tribe members became a burden to the debtors, with the amount of repayment growing to marvellous proportions; an example of first-born sacrifices is what Nietzsche uses. As time passed the ancestors came to be worshipped as gods, consequently the debt could never be repaid, leading to the concept of net sacrifice. The end result is found is in the final strong belief of section 21, the creditor sacrifices himself for his debtor, out of love.

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