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partial Shik Death 2AC.docx

partial Shik Death 2AC.docx - Affirmation Turn Life can...

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Affirmation Turn Life can generate positive purpose for those willing to affirm it Conway 99 – Middlesex University Moral Psychology (David, “Nietzsche’s Revaluation of Schopenhauer as Educator”, 6/5/99; < ;)//Beddow At one level, the answer to this question is clear. Nietzsche abandoned his former enthusiasm for Schopenhauer's philosophy because he came to conceive of Schopenhauer's advocacy of quietism as symptomatic of decadence, of a descending order of life that is tired and impaired and unable to enjoy and relish life in the way that alone the most physiologically and psychologically robust can and should. Although this answer is fine as far as it goes, it hardly goes far enough. For it does not identify precisely enough what in Schopenhauer's philosophy Nietzsche came to find unacceptable. Was it Schopenhauer's thesis that denial of the will was a wholly fitting attitude towards existence, given how the world is according to Schopenhauer? Or, was it Schopenhauer's conception of how the world is? The answer is that it was both the reaction and conception. So far as concerns the conception of the world, what, according to Schopenhauer, evokes denial of the will where it occurs is the knowledge of the inordinate suffering that is inextricably bound up with all existence . In my view, Nietzsche did not share this conception of the world. This difference in estimate of the volume of suffering in the world was reflected in Nietzsche's notion that life was will-to-power not will-to-existence. Nietzsche wrote: The struggle for life ...does occur, but as exception; the general aspect of life is not hunger and distress, but rather wealth, luxury, even absurd prodigality — where there is a struggle it is a struggle for power. (3) Of course, to claim that Nietzsche did not regard inordinate suffering as so inextricably bound up with existence as did Schopenhauer is not to suggest that Nietzsche was oblivious to the existence of suffering in the world. Far from it. But, for Nietzsche, suffering was the lot of the vanquished in life's struggle, namely, the weak and unhealthy. It was not the lot of the strong and healthy to whom Nietzsche essentially addresses his philosophy.
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Preventable Death We have an obligation avoid preventable death Kelsang 99 - i nternationally renowned teacher of Buddhism Geshe, Preparing for Death Generally, our fear of death is an unhealthy and unrealistic fear-we don’t want to die, so we ignore the subject, deny it, or get morbidly obsessed by it and think that life is meaningless. However, right now we cannot do anything about dying, so there is no point fearing death itself. What kind of fear is useful ?
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