The Metaphysics of Morals

Morality, freedom of the will, and rationality, are either connected intimately to Kant. Similarly, the basic idea of the connection mingled with freedom and deterrent exampleity extends from the man-to-man to the entire human race. Kant's moral imperative requires that the individual act as if his demeanour were dismissal to be emulated by all other human beings. Again, this gives a sense of tremendous worth to the actions of the individual and requires that he or she engage his or her reason and freedom of the will to the level best in deciding how to act and how to wear. This is important, again, because, if practiced, it leads to a world in which all human beings would feel responsible for their actions not as isolated events but as phenomena intimately connected to the behavior and morality of all other human beings. The thought cannot be modified without weakening its power. Its very radical nature is exactly its strength, and to modify it would be to weaken its philosophical and practical impaction on human morality.

2. To Nietzsche, youth is vital for the achievement of individual autonomy, and irony is a major obstacle to such autonomy. Nietzsche's tension on the ability of youth to achieve freedom in thought and action reflects his generally pessimistic view of explanation. To nietzsche, history can only teach us how not to presuppose and feel and live. History, to Nietzsche, is the story of the failure of mankind---aside perhaps from the Ancient Greeks---to live in freedom and courage and

Nietzsche, Friedrich. On the Advantage and Disadvantage of History for Life. Indianapolis: Hackett, 1980.

chaff is the enemy of the sort of heating for which Nietzsche aims. Youth exists in the midst of such passion, before the educational system drives out that passion and replaces it with irony, cynicism, fear, and cleverness, by the teaching of history, or "an excess of history" (58).

Nietzsche rail rightly and effectively against such a hypocrisy, because, first, it is a lie and betrays the soul of philosophy's search for the truth, and, second, because it enslaves the people, which is hardly consistent with the freedom Nietzsche motto as the basis of life. In critiquing Plato, Nietzsche declares, "Impossible to rebel against this agone! Impossible to oppose the work of gods!" (60).

spontaneity. The youth are the almost free from history precisely because they are still total of vitality and have not yet been conditioned and excite out of that vitality.

The only way that Nietzsche sees any hope for populace is not through the educational process but through a process of "unlearning" (63). The youth are the only ones resourceful of imposing such a process on the elders of the ship's company who are slaves to that "excess of history."

Irony is the enemy of autonomy and youth. Nietzsche writes of "a kind of ironical self-consciousness . . . , a pervasive breath that there is no cause for rejoicing. . . . " (Nietzsche 43). He writes of an inevitable renewal from "irony to cynicism" (58). Irony will lead to a reliable cleverness on the part of individuals, but it is a cleverness,m and a cynicism, which separates a human being from his or her own spirit, and from his or her own life.

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