By D. Dombowsky
During this fascinating new examine, Don Dombowsky proposes that the basis of Nietzsche's political suggestion is the aristocratic liberal critique of democratic society. yet he claims that Nietzsche radicalizes this critique via a Machiavellian conversion, in accordance with a interpreting of The Prince , adapting Machiavellian virtù (the shaping capability of the legislator), and immoralism (the thoughts utilized in political rule), and that, for this reason, Nietzsche is best understood with regards to the political ideology of the neo-Machiavellian elite theorists of his personal iteration.
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Extra resources for Nietzsche’s Machiavellian Politics
Sample text
But first and foremost, the free spirit is a sceptic who casts suspicion on all habitual evaluations and perspectives. Such scepticism (antidogmatism) or suspicion is required, as Nietzsche says in Human, All Too Human, to weaken the faith and ‘belief in ultimate definitive truths’ (H 244). Nietzsche continues to connect scepticism to freedom and strength well into The AntiChrist(ian). There he writes, ‘Convictions are prisons. . A spirit which wants to do great things, which also wills the means for it, is necessarily a sceptic.
A situation of ‘norule’ can never obtain, following the socialist, democratic or anarchistic formula. Introducing his own political conception, at the basis of his politics, Nietzsche divides ‘all living creatures’ into either ‘obeying creatures’ or ‘commanding creatures’, but his political position is elitist or aristocratic in so far as he assigns the attribute of command to the few or a minority. The relationship of command and obedience he endorses is that appropriate to an aristocratic social structure which implies the indis- 22 Nietzsche’s Machiavellian Politics pensability of class differences or, in his terms, of a pathos of distance.
As defined by Nietzsche, the free spirit possesses a number of character traits, virtues and vices, such as self-sufficiency and self-reverence, and the need for masks and cunning. But first and foremost, the free spirit is a sceptic who casts suspicion on all habitual evaluations and perspectives. Such scepticism (antidogmatism) or suspicion is required, as Nietzsche says in Human, All Too Human, to weaken the faith and ‘belief in ultimate definitive truths’ (H 244). Nietzsche continues to connect scepticism to freedom and strength well into The AntiChrist(ian).