Universal truths and God Essay Example | Topics and Well Written Essays - 1250 words

Universal honors and God - Essay ExampleIn the essay, On Truth and Lies in a Nonmoral Sense Nietzsche expresses his views on the problem of world-wide truths and the belief of God as a universal truth. Nietzsche accepts that truth means every idea or view. Truth is exercised by people who have power and can circularise it using this power. His various remarks in which terms like truth and God figure can be rendered together with coherent only if they are viewed as efforts on his part both to accept and analyze the ways in which such terms function in particular domains of discourse.Nietzsche says that something or other means truth of the world, with respect to hu bit nature, or concerning what ordinarily passes for truth, it should non be assumed that his observations about the nature of what ordinarily passes for truth are meant to apply without qualification to these assertions. He considers the latter to have the same sort of imprimatur that commonplace or scientific trut hs are suggested to have. (Leary 267). Nietzsche states every people has a similarly mathematically separate conceptual heaven above themselves and henceforth thinks that truth demands that each conceptual god be want only within his own sphere (Nietzsche n.d.). Nietzsche underlines the nature and scope of universal truth, the cognitive significance of perceptual experience and scientific and logical reasoning, and the conditions under which various kinds of knowledge may be considered true, means issues which cannot be settled prior to the consideration of all substantive questions. They can be dealt with properly only within the context of a general understanding of mans nature and his relation to the world, drawing upon their exploration from a renewal of perspectives (Leary 270). In the sassy, Nietzsche speaks of truth and knowledge, but these terms do not have a single sense and propagation in all of their occurrences. In some cases they should be dumb as they have tradit ionally been employed by philosophers with commitments to certain sorts of metaphysical positions of which he is highly critical (Neighbors 227). In other instances they should be understood as referring to what ordinarily passes for truth or knowledge among non-philosophers, and to the most that truth and knowledge can amount to in day-to-day or scientific affairs. He a man is indifferent toward pure knowledge which has no consequences toward those truths which are possibly ill and destructive he is even hostilely inclined (Nietzsche n.d.). The universal truth holds true of our spiritual faculties - including our cognitive powers, no less than of our more basic functions. He does not present direct arguments for this position but he would appear to consider at least something of the sort as a consequence of the supposition that at that place is no transcendent Deity. Once the existence of such a Deity is dismissed, he takes the ground bound off out from under anyone who would give a non-naturalistic account of the origin and nature of any of mans faculties (Neighbors 227). There then can be no religious sanction and guarantee of our senses and rationality of the sort to which Descartes and others appealed and this renders the idea that thinking means a measure of actuality a piece of moralistic trustfulness which is quite without warrant. Thus he considers intellectual integrity to demand not that one refrain from presupposing anything along the lines indicated above (Neighbors 227), but rather that one make these presuppositions and not come down from their consequences for various further philosophical questions, such as those arising in epistemology. When a god in the fashion of a bull can drag away maidens, when even the goddess Athena herself is suddenly seen in the guild of Peisastratus then, as in a dream, anything is possible at each moment, and all of nature swarms around man as if it were nothing but a masquerade of the gods (Nietzsche, n.d .). Any such understanding will