The Wisdom Of Learning And Drive - 1657 Words

The Wisdom of Learning to Drive Learning something new can be a frightening experience; especially for a sixteen year old high school student who has not really experienced life until now; yet, I was filled with an enormous amount of anticipation and eagerness as I learned to drive for the first time. Without a doubt I had a lot of fears, I would wreck the car, resting in the back of my mind. Months earlier, I had read a report published in a magazine, and I knew that statistically one out every three teens has an accident in the course of their first year of driving, but I was determined not to be one of those statistics on my first day. I kept telling myself â€Å"I am not going to crash; I am not going to crash; I am not going to crash.† I was trying to convince myself there was nothing to it, that driving was easy, but I knew there was no way around it; I had to overcome my fears in order to gain my independence and freedom. The ability to drive myself places would give me my individuality, even if I did have to have an adult passenger with me while driving. But to a sixteen year old kid; if I could drive I would be free to navigate the world, and the possibilities would be endless. I would transcend into adulthood. Determined to show my mother that I was ready to take the car and adventure out on my own; I climbed into the driver seat of our four door white Toyota Corolla and slammed the door behind me. I fastened my seat beat across me. I felt really self-assured as IShow MoreRelated The Relation Between Learning and Wisdom796 Words   |  4 PagesRelation Between Learning and Wisdom nbsp; But arent love of learning and love of wisdom the same? Socrates asks Glaucon in Book II of Platos Republic. Yes, the same, Glaucon answers. And the dialogue passes on to the next point. Today, outside utopia one might question whether these two are the same, since we so often see the one pursued in the absence of the other. In an essay of no more than 750 words, take up the problem of the relation between learning and wisdom. nbsp; For manyRead MoreHow Can Love Saves One From Death?877 Words   |  4 Pagestricking the mind and soul into believing that happiness will be permanent once it has been achieved when in fact it never truly can be. It creates a frustration that in turn drives the lover to love and the beloved to learn from the lover. Thus, the truest, perhaps most immortal love can be achieved only through the love of wisdom and virtue instead of happiness. The idea that loving only one person almost never results complete spiritual satisfaction can be understood by considering the dire implicationsRead MoreBlue Ocean Strategy1658 Words   |  7 Pagesfor a Chinese project; the project named Wisdom online focus on the E-learning of English teaching in China. In this project the researcher use Blue Ocean strategy to analyze the situation of Wisdom online project. Unlike traditional methods, which are based on primarily on memorization, Wisdom Online ‘s intelligence Method emphasizes learning in a dynamic environment, which includes group activities, role-playing, skits as well as books and games. Wisdom Onlines Method of teaching English to youngRead MoreHow Ai Can Bring On A Second Industrial Revolution1360 Words   |  6 PagesSince then, a shift has taken place on the artificial intelligence. Today, the programmers is working around machine learning. Rather than handcrafting the knowledge into the program, they create algorithms that can learn from perceptual data. Just as same as thing that the human child does. The result is now in Artificial intelligence is not limited by one domain, the same learning program can be used between any languages, or learn to play any computer game on the console. Of course, A.I. stillRead MoreThere Is Much To Be Said About The Various Theoretical1211 Words   |  5 PagesThere is much to be said ab out the various theoretical principles developed by educational theorists whose aim at its core is to find work argue which is the best approach for teachers to apply towards the development of children’s learning. In this paper, I will present a brief analysis of six contemporary educational theories: perennialism, essentialism, reconstructivism, progressivism, educational humanism, and behaviorism. Then the focus will turn to two of the theories, perennialism and behaviorismRead MoreOedipus The King Theme Essay1076 Words   |  5 Pagesignorance and tragic self-discovery prevail. Physical vision does not necessarily guarantee insight, nor impart truth. Intertwined with dramatic and cosmic irony, all of these elements contribute to the major theme of blindness and sight, depicting wisdom and understanding are true vision. 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I personally agree with Tom Robbins when he describes the six qualities needed for wisdom. For instance, in the novelRead More Mind Muscle Vs. Mind Mush1680 Words   |  7 Pagesthe masses are utterly contemptible. They are incapable of abstract thinking and uninterested in any fact outside the circle of their immediate experience. Their behavior is determined, not by knowledge and reason, but by feelings and unconscious drives. (Huxley, 1958, p.3) If Hitler looked at mankind today with his opinion be the same? Would he succeed at moving the masses to the deplorable deeds as he once succeeded in doing? The instinctive answer would be no, of course not; but, there exist

Essay on Workplace Violence - 1670 Words

According to the Bureau of Justice Statistics (BIS), workplace violence affects 1.7 million people each year. The Bureau of Labor Statistics’ Census of Fatal Occupational Injuries (CFOI) reported 11,613 workplace homicide victims between 1992 and 2006. Averaging just under 800 homicides per year, the largest number of homicides in one year occurred in 1994, while the lowest number occurred in 2006 (CDC). This has become a serious concern and companies now have to take a stand to protect their employees as well as the organization. Workplace violence can have a damaging effect on a company. A company can suffer serious implications if they don’t introduce policies in the workplace that protect employees from becoming a target. Families†¦show more content†¦When someone is pushed against a wall, the potential to detonate is high. Everyone have their limits; however, this does not validate the right to go around shooting and killing people. Even though there are times that the burden might seem too hard to bear, there are always other avenues to consider. Sometimes there are fundamental issues that might affect individuals that cause them to ignite. The existing state of the economy has definitely affected people in a negative manner. There have been a considerable amount of lay-offs due to the current recession. This in itself can affect someone’s state of mind and cause them to retaliate against a company. People are at their boiling points and have no outlet or means of income. Financial or emotional stress can limit a person’s ability to deal with problems. Every day we are informed of the rise in unemployment and the inability to get jobs. Dissatisfied employee’s may return to his or her former place of employment after being terminated and commit murder or some other violent act. A number of these employees are upset because they have no job, finances, or means of income to support their loved ones. Some may ask c an you blame them. This type of violence is displayed daily. A perfect example of this type of violence occurred at a Publix store in March 2010. A supermarket meat cutter was shot and killed in his car outside the store by aShow MoreRelatedWorkplace Violence And The Workplace2844 Words   |  12 PagesWorkplace Violence statics across the United States of America have been on a steady rise each year since the early 1990’s. Reports have consistently shown in recent years that than an average of 500 homicides and 1.5 million assaults occur each year in America, in the workplace. With those types of statics on the rise in America it’s clear that a Workplace Violence Program is essential to the health, welfare, safety, and security of our employees in the workplace. When enacting a Workplace ViolenceRead MoreWorkplace Violence And The Workplace1145 Words   |  5 PagesWorkplace violence definition OSHA Fact Sheet (2012) states â€Å" workplace violence is a violence or the threat of violence against workers† (p.1). Workplace violence causes serious harm to employees or homicide that can lead to deaths. Act in any kind of shapes and forms such as: physical threat, threatening behavior, intention of assault and battery, verbal abuse, beating, stabbing, rape, shooting, being followed, psychological trauma, suicide, treat or obscene phone call/text, intimidation. WorkplaceRead MoreWorkplace Violence1735 Words   |  7 PagesWorkplace violence is present in every nook and cranny of corporate America, affecting millions of Americans every year. Workplace violence is defined by the Occupational Safety Health Administration, OSHA, as any act or threat of physical violence, harassment, intimidation, or other threatening disruptive behavior that occurs at the work site. It ranges from threats and verbal abuse to physical assaults and even homicide. In 2011, there were over 2 two million reports and claims of workplaceRead MoreWorkplace Violence And The Workplace1396 Words   |  6 PagesWorkplace violence Workplace violence can be any act of physical violence, threats of physical violence, harassment, intimidation, or other threatening, disruptive behavior that occurs at the work site. Workplace violence can affect or involve employees, visitors, contractors, and other non-Federal employees. A number of different actions in the work environment can trigger or cause workplace violence. It may even be the result of non-work-related situations such as domestic violence or â€Å"road rageRead MoreWorkplace Violence In The Workplace1071 Words   |  5 Pages INTRODUCTION: Violence in the workplace has become a major safety and health issue. Workplace violence is not limited to homicide. This type of violence includes behaviors and circumstances that threaten an employee s physical safety; such as: verbal threats, sexual or physical harassment, coercion, behavior changes, intimidation, stalking, telephone/email harassment, and history of aggression. â€Å"Workplace violence incidents have tripled in the last decade, and it is now the fastest-growing categoryRead MoreWorkplace Violence10377 Words   |  42 PagesUNLV Theses/Dissertations/Professional Papers/Capstones 5-1-2002 Workplace violence: A case study Robert F. White University of Nevada, Las Vegas Repository Citation White, Robert F., Workplace violence: A case study (2002). UNLV Theses/Dissertations/Professional Papers/Capstones. Paper 522. http://digitalscholarship.unlv.edu/thesesdissertations/522 This Capstone is brought to you for free and open access by Digital Scholarship@UNLV. It has been accepted for inclusion in UNLV Theses/Read MoreWorkplace Violence And Its Effects On The Workplace834 Words   |  4 Pagesspecialists, medical attendants and assistants who manage psychiatric patients; individuals from crisis restorative reaction groups; and doctor s facility workers working in confirmations, crisis rooms, and emergency or intense consideration unit. This is violence committed by an aggressor who either gets administrations from or is under the custodial supervision of the influenced work environment or the casualty. The aggressors can be present or previous clients or customers, for example, travelers, patientsRead MoreWorkplace Violence2432 Words   |  10 PagesWORKPLACE VIOLENCE: A FORCE OF OVERALL CONCERN Adell Newman-Lee Criminology-CJ102-D04 December 3, 2003 THESIS: WORKPLACE AS IT RELATES TO CRIMINAL JUSTICE I INTRODUCTION: †¢ Crime and violence †¢ Workplace violence a major concern †¢ The three entities involved II STATISTICS †¢ The Bureau of Justice Statistics †¢ Statistics from 1992 to 1996 †¢ National Crime Victimization Survey and The Bureau of Labor Statistic III WORKPLACE VIOLENCE A LAW ENFORCEMENT ISSUE †¢ Responsibility of Law EnforcementRead More Workplace Violence Essay1030 Words   |  5 PagesWorkplace Violence Workplace violence is a phenomenon that is now widely recognized as a social problem, which impacts all organizations. According to Department of Justice statistics for 1995, 21% of all violent crime occurred while the victim was either at work or traveling to or from work. Workplace Violence accounted for more than two (2) million violent Crimes annually from 1992-1997 (Kaufer 1-2). In this research paper I will provide an overview of workplace violenceRead MoreEssay on Workplace Violence620 Words   |  3 PagesWorkplace Violence Workplace violence can be defined as any action that can threaten the safety of an employee, impact the employees psychological or physical well being, or cause damage to a companys property. Workplace violence is not often talked about, but it does kill people. In the last decade it has become one of the leading causes of deaths in the workplace. The University

Nietzsche on Power Free Essays

The rise of science placed a strain on religion’s ability to retain its credence. Science had demonstrated an unprecedented ability to explain concepts that were once mysteries. This ability began to efface the dominion and power of the Christian God, and this led to the existentialist idea that man lives alone in the world and must rely only on himself. We will write a custom essay sample on Nietzsche on Power or any similar topic only for you Order Now According to Nietzsche, this occurrence places power squarely in the hands of man, and the possession of this power leaves him with the ability to exert it over himself as well as others. One of the main ideas behind Nietzsche’s works is that the human individual constantly intends and strives toward wielding this power over others. Even actions that appear altruistic are really sparked by a rooted desire to control the person for whom the act is performed. Nietzsche advocates the fundamental egoism of all persons, declaring the focus of all human conceptions to be centered on the desire of that particular individual to dominate in a given situation. Even the evolutionary aspects of man’s position within the environment manifests the individual’s need to wield power: growth from youth to adulthood involves an increase of power and a decrease in subordination; the desire for upward social mobility represents this as well. According to Nietzsche, the need for power is an instinctive drive that is the end for which all pleasure-seeking actions strive. Yet Nietzsche also identified a need that humans have to control themselves—and this he conceived as the desire for internal power. Here is where Nietzsche’s truest interest in power lay. These themes can be demonstrated in his use of aphor isms and elaborations of these throughout his works Daybreak, the Gay Science, Beyond Good and Evil, and the Will to Power. The Judeo-Christian antagonism (indeed the antagonism of all religions) represents one example on earth of the power relations (struggle) of which Nietzsche writes. In Daybreak, he writes: â€Å"the ship of Christianity threw overboard a good deal of its Jewish ballast† (40). Ironically, the idea represented in the aphorism â€Å"God is dead† describes the modern scientific supplanting of the Judeo-Christian view that God is ultimately responsible for the molding of the individual (Zupancic, 6). The scientific explanations of the universe—the Copernican revolution which challenged and toppled the geocentric view—weakened the idea that the anthropomorphic God was any longer (or ever was) in charge of the destiny of the universe. Essentially one of Nietzsche’s â€Å"power relations,† this struggle left each individual entity on the earth dependent on its own actions to take it through time. This has become one of the catalytic ideas that gave birth to the notion of internal power that drives man. This power has been expressed by Nietzsche in the form of self mastery, which develops in a complicated cycle, both as a result of and in accordance with the instinct. Though this important instinct arises out of the inward self-creation of the man, Nietzsche also acknowledges another type of instinct that drives men toward a different kind of power: domination. In the work The Will to Power Nietzsche points out the symbolism that can be found in the how states and societies have been constituted. The drive for power, he writes, undergirds the hierarchical nature of the organizations within each state. Societal classes demonstrate ways in which people have succeeded in gaining power over others. This again identifies another concrete example of power relations within the human world. The members of higher classes (which have acquired wealth) dominate in a situation where the other members of society look to them for their wages. Money represents buying power, without which people cannot live. By this reasoning, individuals who acquire their wages from these powerful members of the upper class look toward these moguls for their very sustenance. This is the manifestation of the power that, according to Nietzsche, all men instinctively seek. Yet even in this example where people appear to seek mastery over others, one can detect an example of the desire for internal power. Persons who must do the bidding of the rich in order to gain hold of the buying power that facilitates their continued existence—these persons recognize that others exert power over them. Their desire for upward mobility represents a desire to have that control returned to them, and this appears to be possible only simultaneously with having the power to control others. This can thus be seen as a dual drive toward dominance and independence. In Nietzsche’s opinion it is this self-mastery that represents the truest power. The picture of the ascetic monk who denies himself physical and aesthetic pleasures for the purpose of subduing his desires and mastering himself demonstrates more power than the warriors who plunder other tribes and nations. On a deeper level, Nietzsche describes the inner workings of the human mind as a conflict of several wills that compete for power within the individual. He writes the following: â€Å"Suppose nothing else were ‘given’ as real except our world of desires and passions, and we could   not get down, or up, to any other ‘reality’ besides the reality of our drives–for thinking is merely a relation of these drives to each other† (Beyond, 36). People’s wills (or desires) often conflict with each other, and thoughts, Nietzsche explains, are the vehicles of the desires; it is via thought that desires identify themselves, and the mind is their battlefield. The ability to master oneself is essentially the ability of one thought to rise up and become the dominant will, mastering all the others. Nietzsche expresses this idea also in his book Beyond Good and Evil, the title of which is essentially a description of the heights attained by those who have achieved the highest level of self mastery. He writes that such a person becomes â€Å"the man Beyond Good and Evil, the master of his virtues, the superabundant of will† (Beyond, 212). His will to create himself overflows, and he finds his own way toward morality and virtue through his own journey of self discovery. This journey involves a complex interplay of consciousness, subconsciousness, and instinct. Instinct comes about through a process in which consciousness of the outside world gathers knowledge that is taken in and absorbed into the mind in a kind of internalization process. The depth at which these internalized principles rest within the individual causes them to rank higher than the prevailing principles of the day. And the fact that the individual creates them him/herself places him or her in the powerful position of self-master. The hierarchical nature of the instincts themselves determines a way in which Nietzsche classes men according to their degree of control over themselves. The person who has attained an existence beyond good and evil is said to be supramoral, and this is the one who has fortified his internal power. It is in comparison to this person that Nietzsche is driven to classify lesser men. Such men are those who might be seen as stuck in the routines of life. They are bound by a herding instinct that is inherited rather than created. This hereditary instinct comes into the possession of not one but a plethora of individuals whose behaviors begin to demonstrate that they can no longer accurately be called individuals. They possess no mastery over themselves that allows them to create their own being with its own virtues and morals to dictate or inform their actions. Instead, their actions and motives are carbon copies of a million others who have, like themselves, passively accepted the norms of their society. Nietzsche’s idea of self-mastery and individualism is again made visible in his declaration that societies have caused passions to be laid to rest, whereas individuals who have distinguished themselves by developing internal power have contributed to the progress of the human race. He expresses this idea in the passage, Nowadays there is a profoundly erroneous moral doctrine that is celebrated especially in England: this holds that judgements of ‘good’ and ‘evil’ sum up experiences of what is ‘expedient’ and ‘inexpedient.’ One holds that what is called good preserves the species, while what is called evil harms the species. In truth, however, the evil instincts are expedient, species-preserving, and indispensable to as high a degree as the good ones; their function is merely different (The Gay Science, 74). Even evil persons, Nietzsche explains, have done more good for humanity than society itself with all its conformity and low-tiered hierarchical power. He argues that even powerful (though evil) individuals have given others something worthwhile: they have provided the means of comparing and contrasting between extremes in ways that perform dialectically to take knowledge and morals to higher heights. These persons who have instinctively created their own morals through a systematic mastery of themselves give more power to humanity than those who conform and expend no energy in the pursuit of more powerful selves. The empowered individuals have done this through adding to the variety of knowledge (of good and evil) and creating new avenues and alternatives for self-mastering persons. Nietzsche’s regard for what he considered the power of the self-mastering individual eclipsed that of what he viewed as the general power struggle that often ensued from power relations. The self-made individual demonstrates an industry through which he is able to create his own morals and fabricate the instinct that will lead him toward those morals. Such a man Nietzsche considers to have transcended good and evil by entering into a morality created at first through consciousness, but later sublimely through the subconscious. This man, in Nietzsche’s opinion, has truly achieved power of a type that goes beyond the mere control of others, as it has attained the much more difficult goal of self-control. Works Cited Nietzsche, Friedrich. Beyond Good and Evil. 1886. trans. R.J. Hollingdale. New York:   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Penguin, 1973. —. Daybreak: Thoughts on the Prejudices of Morality. (Cambridge Texts in the History   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   of Philosophy. Cambridge: Cambridge UP, 2003. —. The Gay Science: with a Prelude in Rhymes and an Appendix of Songs. New York:    Vintage/Random House, 1974. —. The Will to Power. 1888. trans. Walter Kaufman and R.J. Hollingdale. New York:   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Vintage Books, 1967. Zupancic, Alenka. The Shortest Shadow: Nietzsche’s Philosophy of the Two (Short   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Circuits). Cambridge: MIT, 2003 How to cite Nietzsche on Power, Essay examples Nietzsche on Power Free Essays The rise of science placed a strain on religion’s ability to retain its credence. Science had demonstrated an unprecedented ability to explain concepts that were once mysteries. This ability began to efface the dominion and power of the Christian God, and this led to the existentialist idea that man lives alone in the world and must rely only on himself. We will write a custom essay sample on Nietzsche on Power or any similar topic only for you Order Now According to Nietzsche, this occurrence places power squarely in the hands of man, and the possession of this power leaves him with the ability to exert it over himself as well as others. One of the main ideas behind Nietzsche’s works is that the human individual constantly intends and strives toward wielding this power over others. Even actions that appear altruistic are really sparked by a rooted desire to control the person for whom the act is performed. Nietzsche advocates the fundamental egoism of all persons, declaring the focus of all human conceptions to be centered on the desire of that particular individual to dominate in a given situation. Even the evolutionary aspects of man’s position within the environment manifests the individual’s need to wield power: growth from youth to adulthood involves an increase of power and a decrease in subordination; the desire for upward social mobility represents this as well. According to Nietzsche, the need for power is an instinctive drive that is the end for which all pleasure-seeking actions strive. Yet Nietzsche also identified a need that humans have to control themselves—and this he conceived as the desire for internal power. Here is where Nietzsche’s truest interest in power lay. These themes can be demonstrated in his use of aphorisms and elaborations of these throughout his works Daybreak, the Gay Science, Beyond Good and Evil, and the Will to Power. The Judeo-Christian antagonism (indeed the antagonism of all religions) represents one example on earth of the power relations (struggle) of which Nietzsche writes. In Daybreak, he writes: â€Å"the ship of Christianity threw overboard a good deal of its Jewish ballast† (40). Ironically, the idea represented in the aphorism â€Å"God is dead† describes the modern scientific supplanting of the Judeo-Christian view that God is ultimately responsible for the molding of the individual (Zupancic, 6). The scientific explanations of the universe—the Copernican revolution which challenged and toppled the geocentric view—weakened the idea that the anthropomorphic God was any longer (or ever was) in charge of the destiny of the universe. Essentially one of Nietzsche’s â€Å"power relations,† this struggle left each individual entity on the earth dependent on its own actions to take it through time. This has become one of the catalytic ideas that gave birth to the notion of internal power that drives man. This power has been expressed by Nietzsche in the form of self mastery, which develops in a complicated cycle, both as a result of and in accordance with the instinct. Though this important instinct arises out of the inward self-creation of the man, Nietzsche also acknowledges another type of instinct that drives men toward a different kind of power: domination. In the work The Will to Power Nietzsche points out the symbolism that can be found in the how states and societies have been constituted. The drive for power, he writes, undergirds the hierarchical nature of the organizations within each state. Societal classes demonstrate ways in which people have succeeded in gaining power over others. This again identifies another concrete example of power relations within the human world. The members of higher classes (which have acquired wealth) dominate in a situation where the other members of society look to them for their wages. Money represents buying power, without which people cannot live. By this reasoning, individuals who acquire their wages from these powerful members of the upper class look toward these moguls for their very sustenance. This is the manifestation of the power that, according to Nietzsche, all men instinctively seek. Yet even in this example where people appear to seek mastery over others, one can detect an example of the desire for internal power. Persons who must do the bidding of the rich in order to gain hold of the buying power that facilitates their continued existence—these persons recognize that others exert power over them. Their desire for upward mobility represents a desire to have that control returned to them, and this appears to be possible only simultaneously with having the power to control others. This can thus be seen as a dual drive toward dominance and independence. In Nietzsche’s opinion it is this self-mastery that represents the truest power. The picture of the ascetic monk who denies himself physical and aesthetic pleasures for the purpose of subduing his desires and mastering himself demonstrates more power than the warriors who plunder other tribes and nations. On a deeper level, Nietzsche describes the inner workings of the human mind as a conflict of several wills that compete for power within the individual. He writes the following: â€Å"Suppose nothing else were ‘given’ as real except our world of desires and passions, and we could   not get down, or up, to any other ‘reality’ besides the reality of our drives–for thinking is merely a relation of these drives to each other† (Beyond, 36). People’s wills (or desires) often conflict with each other, and thoughts, Nietzsche explains, are the vehicles of the desires; it is via thought that desires identify themselves, and the mind is their battlefield. The ability to master oneself is essentially the ability of one thought to rise up and become the dominant will, mastering all the others. Nietzsche expresses this idea also in his book Beyond Good and Evil, the title of which is essentially a description of the heights attained by those who have achieved the highest level of self mastery. He writes that such a person becomes â€Å"the man Beyond Good and Evil, the master of his virtues, the superabundant of will† (Beyond, 212). His will to create himself overflows, and he finds his own way toward morality and virtue through his own journey of self discovery. This journey involves a complex interplay of consciousness, subconsciousness, and instinct. Instinct comes about through a process in which consciousness of the outside world gathers knowledge that is taken in and absorbed into the mind in a kind of internalization process. The depth at which these internalized principles rest within the individual causes them to rank higher than the prevailing principles of the day. And the fact that the individual creates them him/herself places him or her in the powerful position of self-master. The hierarchical nature of the instincts themselves determines a way in which Nietzsche classes men according to their degree of control over themselves. The person who has attained an existence beyond good and evil is said to be supramoral, and this is the one who has fortified his internal power. It is in comparison to this person that Nietzsche is driven to classify lesser men. Such men are those who might be seen as stuck in the routines of life. They are bound by a herding instinct that is inherited rather than created. This hereditary instinct comes into the possession of not one but a plethora of individuals whose behaviors begin to demonstrate that they can no longer accurately be called individuals. They possess no mastery over themselves that allows them to create their own being with its own virtues and morals to dictate or inform their actions. Instead, their actions and motives are carbon copies of a million others who have, like themselves, passively accepted the norms of their society. Nietzsche’s idea of self-mastery and individualism is again made visible in his declaration that societies have caused passions to be laid to rest, whereas individuals who have distinguished themselves by developing internal power have contributed to the progress of the human race. He expresses this idea in the passage, Nowadays there is a profoundly erroneous moral doctrine that is celebrated especially in England: this holds that judgements of ‘good’ and ‘evil’ sum up experiences of what is ‘expedient’ and ‘inexpedient.’ One holds that what is called good preserves the species, while what is called evil harms the species. In truth, however, the evil instincts are expedient, species-preserving, and indispensable to as high a degree as the good ones; their function is merely different (The Gay Science, 74). Even evil persons, Nietzsche explains, have done more good for humanity than society itself with all its conformity and low-tiered hierarchical power. He argues that even powerful (though evil) individuals have given others something worthwhile: they have provided the means of comparing and contrasting between extremes in ways that perform dialectically to take knowledge and morals to higher heights. These persons who have instinctively created their own morals through a systematic mastery of themselves give more power to humanity than those who conform and expend no energy in the pursuit of more powerful selves. The empowered individuals have done this through adding to the variety of knowledge (of good and evil) and creating new avenues and alternatives for self-mastering persons. Nietzsche’s regard for what he considered the power of the self-mastering individual eclipsed that of what he viewed as the general power struggle that often ensued from power relations. The self-made individual demonstrates an industry through which he is able to create his own morals and fabricate the instinct that will lead him toward those morals. Such a man Nietzsche considers to have transcended good and evil by entering into a morality created at first through consciousness, but later sublimely through the subconscious. This man, in Nietzsche’s opinion, has truly achieved power of a type that goes beyond the mere control of others, as it has attained the much more difficult goal of self-control. Works Cited Nietzsche, Friedrich. Beyond Good and Evil. 1886. trans. R.J. Hollingdale. New York:    Penguin, 1973. Daybreak: Thoughts on the Prejudices of Morality. (Cambridge Texts in the History    of Philosophy. Cambridge: Cambridge UP, 2003. The Gay Science: with a Prelude in Rhymes and an Appendix of Songs. New York:    Vintage/Random House, 1974. The Will to Power. 1888. trans. Walter Kaufman and R.J. Hollingdale. New York:   Ã‚   Vintage Books, 1967. Zupancic, Alenka. The Shortest Shadow: Nietzsche’s Philosophy of the Two (Short Circuits). Cambridge: MIT, 2003 How to cite Nietzsche on Power, Essay examples