A Quote by John Carroll

The primary ambition of Nietzsche's critique of knowledge is ... to demonstrate that 'truths' are fictions masking moral commitments. — © John Carroll
The primary ambition of Nietzsche's critique of knowledge is ... to demonstrate that 'truths' are fictions masking moral commitments.
One of the principal motifs of Nietzsche's work is that Kant had not carried out a true critique because he was not able to pose the problem of critique in terms of values.
I find it a challenge to cooperate in a society where it's considered moral to critique a résumé yet immoral to critique morality.
Both Marx and Nietzsche understood that moral outrage is the last resort of the powerless. That is why Marx refused to issue moral condemnations of capitalism, preferring instead to lay out, calmly and ruthlessly, his reasons for believing that it is destined to be replaced by socialism. And that is why Nietzsche mocks Christianity for portraying its crucified Saviour as bait wriggling on a hook to catch unsuspecting souls.
The series 'Generation Kill' is, along with everything else, a sustained critique of the structural and conventional fictions of 'The Hurt Locker.'
Stirner and Nietzsche [adopt] a mode of thinking which is personal, introspective, and which while often operating on alternative systems of belief and action does so only as a means of better grasping one dominant goal the patterns of individual redemption. Stirner and Nietzsche are not primarily interested in critique as such. ... Their work is too egoistically compelled for them ever to employ the external world as more than the repository for a series of projections of their own.
It seems to me that life's circumstances, being ephemeral, teach us less about durable truths than the fictions based on those truths; and that the best lessons of delicacy and self-respect are to be found in novels where the feelings are so naturally portrayed that you fancy you are witnessing real life as you read.
God doesn't help. I think that's a knockdown argument. I think that it really shows that whatever moral knowledge we have and whatever moral progress we make in our knowledge or whatever progress we make in our moral knowledge is not coming really from religion. It's coming from the very hard work really of moral philosophy, of trying to ground our moral reasonings.
I've developed my anarchism, my critique of Marxism, which has been the most advanced bourgeois ideology I know of, into a community of ideas and ultimately a common sense of responsibilities and commitments.
Commitments present themselves in delineations of black and white. You either honor your commitments or you don't. Success is the result of making and keeping commitments to your self and others, while all failed or unfinished goals, projects and relationships are the direct result of broken commitments. It's that simple, that profound, and that important.
America's greatness has been the greatness of a free people who shared certain moral commitments. Freedom without moral commitment is aimless and promptly self-destructive.
All truths are erroneous. This is the very essence of the dialectical process: today's truths become errors tomorrow; there is no final number. This truth (the only one) is for the strong alone. Weak-nerved minds insist on a finite universe, a last number; they need, in Nietzsche's words, "the crutches of certainty". The weak-nerved lack the strength to include themselves in the dialectic syllogism.
To sustain the belief that there is no God, atheism has to demonstrate infinite knowledge, which is tantamount to saying, “I have infinite knowledge that there is no being in existence with infinite knowledge
Our procedures of deliberation are not ways of finding out independent moral truths but instead ways of "constructing" these truths, in the process of deciding what to do.
The aim of literary ambition is to demonstrate one's greatness of soul.
Wherever moral ambition exists, there right exists. And moral ambition itself must be presumed present in subconsciousness, even when the conscious self seems to reject it, so long as society has resources for bringing it into action; in much the same way that the life-saver presumes life to exist in the drowned man until he has exhausted his resources for recovering respiration.
I came here to Hercules with a willingness to do well, and my objective is to demonstrate my worth and my ambition.
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