Running Head: Butlers and Nietzsches ethical thinking

Name
Professor
Institution
Course
Date

Butlers and Nietzsches ethical thinking

Introduction
Studying ethics is one of the field that many philosophers have used to make clearer
arguments and positions on real life issues. In fact, thinking more about ethical theory may even
change our mind about issues in todays world. Judith Butler and Friedrich Nietzsche are among
the philosophers who have attempted to explain real life issues by studying ethics. The purpose
of this precise paper is to compare Butlers and Nietzsches ethical thinking in terms of their
aims, starting points and practical relevance.
Without doubt, Friedrich Nietzsche began to study ethics in the late 19th century. Owing
to his philosophical ethic, he dedicated one of the poem to Schopenhauer, claiming that he
respected such few thinkers. As a result, this attitude is believingly, thought to have brought
political impact, as well as being knowledgeable. He was mostly concerned with issues
pertaining religion, psychological issues, morality, among many others. Furthermore, Nietzsches
way of life, had responses, which were considered to have brought love and hatred (Brobjer,
1995). His concept continued to bring challenge as he sometimes ridiculed the attempt behind
what is good and what is evil. However, many approaches, both methodological and
philosophical, from different contributors, tend to be confusing; hence, viewers find it difficult to
conclude. On the other hand, Judith Butler began to study ethics in the late 20th century and is
well known to be good in criticizing and having positivism in his arguments. In addition to
Butlers significance in philosophy, she has been of great influence to the Anglican Theology.
Though her arguments and reasoning is mostly based on articles from the scripture, stories and
concepts concerning Christians, they refer to religious obligations (Nealon, 1998).

Butlers and Nietzsches ethical thinking

The major perspective that Nietzsche talked about was, revenge. He described revenge as
an attitude that develops over time. Arguably, revenge results from the perception of change that,
some preceding demand for change so that those involved, may not be, left powerless (Nealon,
1998). Either it is a desire from oneself or from anyone else who yearn to cause pain to others,
thus, due to this; he seeks for revenge for equality, punishment, and the yearning to try to have
justice. Hence, it develops as an attitude in human and the spirit of revenge begins to nurture.
According to Nietzsches understanding, it becomes increasingly difficult to free from
vengeance, if needs be, since it is a long way in the direction of achieving and understanding of
that virtue (Brobjer, 1995). All the same, to escape from vengeance, the aspect of thinking about
it should be out of our mind, having the ability to overcome what is destructive. Therefore, the
ever-increasing self-integration, is what the foundation of revenge and from which the virtue
comes to exists. However, Butler argued that survivability and vulnerability brings impact in the
lives of many, and has main relationship with revenge. She describes that this perspective is
made from past life and the history of death. This is in relation to the demonstration that there is
no life and no death without any relation to settings available. Though it does not mean one
cannot die nor live separate from these settings, it is a basis of understanding in what governs
life. Her aspect is mostly concerned with how lives of many are based on values and norms that
one cannot take up life if he does not understand how that life is framed supplying the question
of getting recognized. The suggestion given by Butler is what governs this recognition and
interpretation. Therefore, revenge needs better understanding that will govern ones life (Stone,
2005). The setting of life is presented as being both flexible and visual, rather than not simply
being a concept, but a process.

Butlers and Nietzsches ethical thinking

Truth and moral truth are, closely in relation to the aspect of character, agreeing to
Nietzsche. Though many seems to ignore this, the fact is this critique is correct. It provides a
solution to those approaches complicating issues and provides practical guidance (Nealon, 1998).
This perspective explains that, lack of morality causes problems on the nature of human and the
reason for why human exists. For this purpose, human need to be experts to know the purpose of
existence and to have sense in life. In response to this, life look as if it is constantly shifting, thus
giving a response to Nietzsches perspective. Constantly, he believes that aspects that have the
same role like that of association, have the same features in one way or another, either in
meaning or significance. In particular, morality will continue to be Nietzsches object according
to this reference (Brobjer, 1995). On the other hand, Butler argues that self-love is our own
interest for happiness. She adds that, it is an expression in a better or a worse way reflected
through our reasons and fair way. Self-love works best through our interest to know what is true,
but not been egocentric or having self-partiality. For us to satisfy these desires, we or we may not
become happy with the results. To be happy, our happiness may be caused by some passions, yet
no specific passion that has happiness in over-all.
The value ethic of creativity according to Nietzsche ethical thought ought to emphasis on
the result of the will power, that it is not just a yearning, but also a domination and having
control over resistance. This activity of dominating over resistance is mostly, shared in work of
philosophy and arts. However, this view brings questions of the achievements that are valuable
or which to pursuit the other. In this case, it can be the instance that none of the conclusion is
worth pursuing. Similarly, according to Butler, conscience has intimate relation to independence,
and is based on creativity. The fact that we act according to the law of the natural surroundings,
provides an inquiry to the fact that we perform according to conscience. Having conscience by

Butlers and Nietzsches ethical thinking

Butler, means, having motivation in our inner self of what is morally upright and wrongness and
not being encouraged by external influences, the duty, responsibility, or the virtue of wrongness
and rightness. However, Butler criticized some methods that are governed by rewards and
punishments. Her argument on this was that, these formalities are so much apart from moral
rightness or wrongness (Butler, 1997).
Additionally, Butler argues that, being ethically responsive is not just a virtue, but needs
attention to the sufferings of other people, and more so the settings that allows one to be
represented as a human and those that do not allow. (Thiem, 2008). This does not only provide
solution to whether take actions on those suffering that are at a distance, but it also provides
principles that work to govern lives of many in their insubstantiality and instability. Her point
mostly involved on whether or not to answer to the suffering of others, how to verbalize the
criticisms and analyze, and this depends some fields been recognized. The field of reality, that is
noticeable, is one of the ideas that are formed and taken care of against what cannot be identified
as human and non-human (Butler, 1997). To Nietzsche being responsible is driven by external
forces, which brings impact to ones life, hence, causing one to have responsibility in life in one
way or the other.
Conclusion
Judith Butler and Friedrich Nietzsche are among the philosophers who have attempted to
explain real life issues by studying ethics. Friedrich Nietzsche began to study ethics in the late
19th century while Judith Butler studied in the late 20th century. Though they came from different
backgrounds, their ethical thinking relate in one way or the other. However, they have
significantly differed in explaining ethical issues such as creativity, revenge and moral truth. In

Butlers and Nietzsches ethical thinking

general, both philosophers have played a great role in examining and expounding real life issues
in diverse ways but almost meaning the same.

Butlers and Nietzsches ethical thinking

References
Brobjer, T. H. (1995). Nietzsche's ethics of character: A study of Nietzsche's ethics and its place
in the history of moral thinking. Uppsala: Dept. of History of Science and Ideas
(Institutionen for ide- och lardomshistoria), Univ. [distributor.
Butler, J. (1997). The psychic life of power: Theories in subjection. Stanford University Press.
Nealon, J. T. (1998). Alterity politics: Ethics and performative subjectivity. Duke University
Press.
Stone, A. (2005). Towards a genealogical feminism: A reading of Judith Butler's political
thought. Contemporary Political Theory, 4(1), 4-24.
Thiem, A. (2008). Unbecoming subjects: Judith Butler, moral philosophy, and critical
responsibility. Fordham Univ Press.