니체의 경고: 집단 도덕의 위험성

### 집단 도덕의 위험성에 대한 니체의 경고와 위대함에 대한 탐구
* 🚫 니체는 삶의 본능을 거스르고 개인을 더 작아지도록 압박하는 **반자연적 도덕이 만연하는 것**을 가장 큰 위험으로 여겼습니다.
* 🌟 "이 도덕성 자체가 **가장 큰 위험**일까요?"
* 🧠 니체는 개인을 크게 두 가지 유형, 즉 **고상한 인간과 무리**로 분류했는데, 전자는 **통일된 삶의 프로젝트**를 가지고 있으며 무리의 관심사에 무관심합니다.
* 🐑 원한과 시기심에서 비롯된 집단 도덕성은 **높은 지위에 있는 개인을 평범한 수준으로 낮추려고** 합니다.
* 🎭 "선한 사람이 약하고, 병들고, 결함이 있는 모든 것을 방어한다는 개념... 그리고 지금은 **악이라고 불리는 이 모든 것을 도덕적**이라고 믿었습니다!"
* 🌍 니체는 무리의 도덕성이 비범한 모든 것을 파괴하면 **허무주의가 만연**할 것이라고 우려했습니다.
* 🔄 "오늘날 우리는 더 커지기를 원하는 것은 아무것도 보이지 않으며, 계속해서 **더 얇아지고, 더 쾌적해지고, 더 신중해지고, 더 편안해지고, 더 평범해지고, 더 무관심해지는 것**을 느낍니다."
* 🔒 가치의 재평가는 군중심리에 대응하는 데 필수적이며, **고상한 개인은 자신만의 우월한 가치를 발견**해야 합니다.
* "우리의 가장 높은 통찰력은 **성향과 운명이 없는 사람들이 함부로 들으면 광기처럼 들리고 때로는 범죄처럼 들릴 수 있으며, 그래야만 합니다.**"

니체는 위대함을 억압하고 평범함을 탁월함보다 우위에 두려는 집단 도덕의 위험성을 경고합니다.

In the preface of his classic work, On the Genealogy of Morality, Nietzsche wrote: And if a regressive trait were to lurk in 'the good man' as a danger, a seduction, a poison, a narcotic, as if the present were then living depending on the future? Perhaps comfortably and less dangerously, but also with less thought, in a petty way?... Would morality itself then be guilty of this man never achieving the supreme power and splendor possible? And thus would this morality itself be the greatest danger of dangers? Many people do not question why things are considered morally good or bad; instead, without criticism and largely unconsciously, they adopt the values of judgment of good and evil prevailing within society. Two thousand years later, the dominant morality in the West, according to Nietzsche, has been an anti-natural morality, which, in his words, turns against the instincts of life. Nietzsche anticipates this morality as reigning over the Western world in the near future, and for him, the greatest danger of dangers. A morality in which all individuals, even those with the potential to rise above the mediocre mass, are pressured to become smaller, almost ridiculous, a herd instinct, something eager to please, sickly and mediocre. Why is there an anti-natural morality - a poison that spreads throughout the body of humanity (On the Genealogy of Morality) - that has gained dominion over Western

To answer this question, according to Nietzsche's categorization of individuals into two distinct types: elevated human beings and those who belong to the herd, they must be examined. Within the category of elevated human beings, there are two main types. There are the creative geniuses, the men of great creativity, the truly great ones, according to my understanding. (The Will to Power) Men who, through a combination of nature and nurture, are able to devote their lives to a craft and bestow upon the world astonishing works of beauty. Alongside the creative genius, there are more numerous elevated men who do not reach the heights of the geniuses, they are hidden from the public eye. Their lives are without music and singers. (Dawn) The lives of these elevated humans are not qualitatively different from the lives of the creative geniuses; both share similar character traits that set them apart from the herd. Elevated humans have a unifying life project and are consumed by the impulse to realize their sublime goals. This unified project is not achieved through short-term gratification but rather as a result of a vast historical perspective of the elevated man. It is a form of work performed under the gaze of the centuries, an objective whose effects remain far beyond the physical death of the elevated man. As Nietzsche wrote in Human, All Too Human: The modern individual focuses highly on his own lifespan... and wants to pluck the fruit of the tree he plants himself.

He no longer likes to plant those trees that require a century of constant care and are intended to provide shade for long and successive generations. (Human, All Too Human) For these types of sublime works, the elevated man requires his solitude and freedom from the herd. The countless small and pitiful men, as Nietzsche wrote: The concept of greatness implies being noble, desiring to be by oneself, capable of being different, remaining alone, and having to live independently. (Beyond Good and Evil) Remaining alone and living independently, the elevated man remains indifferent to the insignificant concerns that occupy the herd. And he is immune to both praise and criticism emanating from the mouths of many. There is a solitude within him that is inaccessible to praise or blame; his own justice is beyond appeal (Will to Power) Conscious of the important task ahead of him and the potential for greatness that is imminent, the elevated man feels a sense of reverence towards himself. And even in the presence of great suffering, he affirms life as a proud and vindicated human being, who says Yes and is certain of the future, who guarantees the future. (Ecce Homo) In contrast to these elevated men, there are the many, the herd. The herd is composed of two types: the last man and the slave. The last man is the typical mediocre man.

Struggling only for comfort and contentment, which ends up making him lazy and despicable. The last man is completely devoid of any inner creative need and blind to the higher values that make creativity possible. The slave, on the other hand, is a weak and sick human being, who suffers from himself, and is full of what Nietzsche calls resentment. A festering hatred of life generated by feelings of powerlessness in the face of an overwhelming and threatening external reality. There is among men (Nietzsche wrote) as in other species of animals an excess of defects, disease, degeneration, sickness, which they necessarily suffer; cases of success are, among men as well, always exceptions. The presence of resentment evokes the feeling of envy within the slave, and it goes towards those who do not suffer like them, the so-called elevated human beings. This envy motivates the slave to seek revenge on the elevated humans, they unite to obtain a common power, the only type of power available to the slave, and under the pretext of calling for equality, the slave tries to reduce to a more mediocre level all those higher than him, through the construction of the slave or herd morality: The morality of self-denial is the morality of decline par excellence, the fact I perish, transposed into the imperative: All of you must perish ...This unique morality that has been taught so far,

That of self-renunciation reveals the desire for an end; fundamentally denies life. (Ecce Homo) A herd morality reverses the natural values of life. The individual who is strong and independent, who achieves feelings of power spontaneously through their creative efforts and excellent health, is considered evil by the herd morality. On the other hand, all those who belong to the herd, that last mediocre man and the weak impotent slaves, the vengeful disguised as judges, are considered good. As Nietzsche writes in Ecce Homo: Finally - it is the most terrible of all - the notion of the good man defending everything that is weak, sick, flawed, who suffers from himself... contradicting the law of selection - an ideal manufactured in opposition to the proud man, who has avenged, who says Yes, who is sure of the future, who guarantees the future - and who is now called evil - And in all this, it was believed to be moral! (Ecce Homo) The herd morality is the greatest danger of dangers, because of its ability to seduce those anxious and fearful in the face of uncertainty and isolation, associated with the struggle for greatness. In the confusion of their development and desiring to rest from themselves at once... and in order to become free from what oppresses them (Will to Power) The herd morality acts as the sirens' song, offering the potential elevated man a way to escape their painful destiny.

Within the comfort of mediocrity and immersion in the masses. If herd morality becomes too effective and destroys all those who are elevated and extraordinary, nihilism will creep over the world. Without the high values embodied by the elevated man, creativity, works of astonishing beauty, and the ability to fight for ideals will be absent. Instead, the values of comfort and contentment so beloved by the masses will be worshipped as supreme values. And as a result, the herd will engulf all of humanity, and existence will be deprived of its great character. (Ecce Homo) Nietzsche's fears of such a world were exposed in a passage from the Genealogy of Morals: Today we see nothing that wants to become greater, we sense that things continue to descend, to become thinner, more pleasant, more prudent, more comfortable, more mediocre, more indifferent... And it is precisely here that the fatal fate has become... along with the fear of man, we have also lost our love for him, our reverence for him, our hopes for him, and even the will for him. The sight of man now leaves us tired - what is nihilism today if not this? - We are tired of man. (Genealogy of Morals) In an attempt to prevent future generations from succumbing to this overwhelming leveling effect, Nietzsche dedicates a significant amount of time performing his essay: Revaluation of Values with the hope of mitigating the effect of herd morality on the development of

Such revaluation of values ​​is dependent on herd morality, it is not an objective and a universal morality obligatory for all, but it is merely a kind of human morality alongside which, before which, and after which many others, above all high moralities are, or should be possible. (Beyond Good and Evil) While herd morality stubbornly says... 'I am morality, and there is no other morality besides me.' (Beyond Good and Evil) The elevated individual must realize that the herd's ideas should guide the herd, but not go beyond that. (Will to Power) He should not pay attention to herd moralities that claim the universality of their values and moral arts, but instead, discover his own superior values ​​to help him fulfill his unifying life project. In the discovery of his own superior values, the elevated man must realize that, as a highly differentiated individual, with a unique view of life, his good is his solitude. And so he should not preach or impose his elevated morality on others, as Zarathustra warned: My brother, if you possess a virtue and that virtue is yours, you have it in common with no one. Even naming it as your virtue will make it very common, if anyone should speak of it, it should be like this: This is my good; this I love; it pleases me entirely; thus alone will I be good.

I do not want her as a commandment of God; I do not desire her as a law and human necessity. (Thus Spoke Zarathustra) In Nietzsche's time, as well as in ours, there are abundant individuals who wish to pursue and destroy those who rise above the mediocre mass, masking their envies with cries for equality. These ideas may seem elitist and detestable to the vast majority of people, but for Nietzsche, these ideas were not directed towards the many: Our highest insights should - and must, he wrote - sound like madness and sometimes like crimes when heard without permission by those who do not have a predisposition and predestination for them. (Beyond Good and Evil) Nietzsche was deeply concerned with ensuring that the world remained fertile for the growth of true human excellence. He even wrote to the elevated man, asking him only to overcome the temptations of herd morality, instead of continuing on his own path to a heroic life. By doing so, he provides inspiration for future generations of potential elevated men. However, Nietzsche was not optimistic about the future being a place for the existence of elevated humans. Herd morality is a powerful beast, relying on the strength of the majority behind it. And for the past two millennia, they have waged a common war against everything that is rare, strange, privilege, the superior man, the superior soul, the superior duty, the superior responsibility.

And the abundance of creative and perfect power. (Beyond Good and Evil) The herd morality supports not only socialist ideologies, whose advocates Nietzsche called foolish and obscure socialists (Beyond Good and Evil) who wish to bring about the degeneration and diminution of the perfect herd man. (Beyond Good and Evil) Also, the numerous social justice movements that threaten to engulf the Western world with a new wave of herd morality. The aforementioned herd morality is alive and well in the modern world. We can, with Nietzsche, pose a question that he believes to be highly relevant in his time, and which remains so today: Today — is greatness possible? (Beyond Good and Evil) But apart from questioning whether true greatness is possible today, the fact that herd morality is alive and well should be a cause for concern from another angle. For the slave, despite his innocent facade displayed with his herd morality, and, clamoring for equality, does not wish to change the world for the better, but guided by resentment and envy, he seeks to obtain political and social power, with the purpose of causing destruction as compensation for his own personal inadequacies and failures. The following introspection by Nietzsche proves to be a pertinent warning to the modern world: When some men fail to achieve what they desire, they nervously exclaim, 'Let the whole world perish!'.

This repulsive emotion is the pinnacle of envy, whose implication is: If I can't have something, no one can have anything, no one can be anything! (Aurora)

Nietzsche and Morality: The Higher Man and The Herd

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도덕과 고양된 인간에 대한 니체의 견해

니체는 서구의 지배적인 도덕이 삶의 본능을 억압하는 반자연적인 힘이며, 개인이 평범한 집단 사고방식에 순응하도록 압박한다고 비판합니다.

그는 개인을 두 가지 유형, 즉 창조적인 천재와 통일된 삶의 프로젝트와 장기적인 역사적 관점에 의해 주도되는 더 많고 덜 알려진 고상한 인간으로 분류합니다.

니체는 단기적인 만족과 자기 중심적인 목표에 집중하는 현대인과 고상한 개인을 대조하며, 자신의 일생을 넘어서는 지속적인 영향력을 강조합니다.

니체 철학에서 고귀한 인간과 무리의 대조

지위가 높은 사람은 무리의 의견에 무관심한 채 고독과 독립을 추구하며 위대함을 성취하려 합니다.

반면, 최하위 사람과 노예로 구성된 무리는 분노와 더 높은 지위에 있는 사람을 끌어내리고자 하는 욕망에 의해 움직입니다.

노예의 도덕성은 자기 부정을 기반으로 하며 다른 사람을 평범한 수준으로 낮추는 것을 목표로 합니다.

니체의 집단 도덕성에 대한 경고

니체는 집단 도덕이 삶을 부정하고 자연적 가치를 뒤집어 강자를 악으로, 약자를 선으로 묘사한다고 경고합니다.

그는 집단 도덕이 불안하고 두려운 사람들을 유혹하여 평범함과 허무주의의 확산으로 이어진다고 경고합니다.

니체는 무리 도덕의 지배가 인간의 위대한 가치를 상실하고 인간성을 잠식하여 피로감과 결국 허무주의에 빠지게 될 것을 우려합니다.

니체는 보편적 도덕이라는 개념을 거부하고 다양한 도덕의 존재를 강조합니다.

그는 고귀한 개인은 자신의 가치를 타인에게 강요해서는 안 되며, 자신의 고유한 가치와 고독에 집중해야 한다고 믿습니다.

니체의 철학은 집단 도덕을 극복하고 영웅적인 삶을 추구하는 데 중심을 두고 있지만, 다수의 힘이 지배하는 세상에서 고귀한 인간의 미래에 대해서는 비관적이었습니다.

현대 사회에서 집단 도덕성이 미치는 영향

니체는 사회주의 이념과 사회 정의 운동이 무리의 도덕성을 조장하고 진정한 위대함을 방해한다고 비판합니다.

그는 원한과 시기심에 사로잡힌 노예적 사고방식은 파괴적인 목적으로 권력을 획득하려 한다고 경고합니다.

니체의 성찰은 시기심의 혐오스러운 본질과 현대 사회에서 파괴를 야기할 수 있는 잠재력에 대한 적절한 경고로 작용합니다.