In his book A Genealogy of Morals, philosopher Friedrich Nietzsche makes a distinction between what he calls noble morality and slave morality. Morality, he argues, began with superior men marking out traits and abilities that were not common to all but only the smaller class of kings, warriors, artists, musicians. Inferior men, however, were mentally and physically incapable of what the nobles were capable of doing. Consequently, they resented their superiors and sought revenge against them. They enacted revenge by inverting good and evil, thereby condemning all that they were incapable of being and doing as evil. As Nietzsche explains –
The slave-revolt in morality begins by resentment itself becoming creative and giving birth to values — the resentment of such beings, as real reaction, the reaction of deeds, is impossible to, and as nothing but an imaginary vengeance will serve to indemnify. Whereas, on the one hand, all noble morality takes its rise from a triumphant Yea-saying to one's self, slave-morality will, on the other hand, from the very beginning, say No to something “exterior,” “different,” “not-self;” this No being its creative deed. This re-version of the value-positing eye — this necessary glance outwards instead of backwards upon itself —is part of resentment. Slave-morality, in order to arise, needs, in the first place, an opposite and outer world; it needs, physiologically speaking, external irritants, in order to act at all; — its action is, throughout, reaction.1
[…]
...let people ask themselves, from the standpoint of resentment morality as to who is “evil?” Answering in all severity: just the “good” one of the opposite morality, even the noble man, the powerful and the ruling one, —but reversely colored, reversely interpreted, reversely looked at through the venom-eye of resentment.2
Ironically, however, Dave Robinson notes it is also the case that –
…Nietzsche has often been adopted as the great-grandfather of…recent postmodern beliefs. Indeed, many postmodernist philosophers, like Derrida and Foucault, have written essays that forcefully make this claim.3
This is ironic because it is precisely the work of Derrida and Foucault that serves as the philosophical foundation for critical race theory, a theoretical framework that, essentially, inverts Nietzsche’s theory of morality. Rather than being “supermen” of a “higher” and “nobler spirit” than what Nietzsche kindly referred to as “the nonbred human being[s], the mishmash human being[s], the chandala [i.e. “untouchables”],”4 Nietzsche’s children have dedicated themselves to condemning the ideas and behaviors of privileged and non-oppressed social groups. They have sought to obtain power by the very means Nietzsche identifies as decadent and vile – condemning the ideas and actions of those in power precisely because one is incapable of producing them.
Foucault’s Emblem: Sympathy for the “Oppressed”
As Foucault scholar Johanna Oksala explains, “Foucault began from a relentless hatred of bourgeois society and culture and with a spontaneous sympathy for marginal groups such as the mad, homosexuals, and prisoners.”5 Hence Gary Gutting, in part, characterizes Michel Foucault as
…fiercely independent and committed from the beginning to his own and others’ freedom. His hatred of oppression flared out in the midst of the most complex and erudite discussions. He saw even his most esoteric intellectual work as contributing to a ‘toolbox’ for those opposing various tyrannies. And he had the effect he desired: he was a hero of the anti-psychiatry movement, of prison reform, of gay liberation…6
This sympathy for “the oppressed” in the history of Western Civilization also extended into flesh and blood political activism for a period of time in his life, further distancing himself from his philosophical forefather Nietzsche. For as Guy Eglat informs us –
Nietzsche’s attack on the idea of equality and its political manifestations in democratic ideology was relentless. Throughout his corpus, Nietzsche can be found attacking, again and again, the notion of “human dignity,” the idea that all human beings enjoy equal rights (“a symptom of a disease”), and the basic idea and value of the moral equality of all.7
How, then, could Foucault – a radical defender of what Nietzsche despised (viz. the unwashed masses) – be inspired by Nietzsche? Eglat argues that Foucault was influenced by the critical methodologies created and employed by Nietzsche throughout his writing.
Foucault was greatly taken by Nietzsche’s emphasis on the historical nature of human existence and on how central notions of how we think about and relate to ourselves and others—notions such as sanity and madness, sexuality, normality and abnormality—are constructed by various social institutions at different times and under different conditions. He was also arguably influenced by Nietzsche’s emphasis on power as a central explanatory concept by means of which we can conceptualize the working of the various institutional elements that in any given historical context produce the practices and theories that shape our self-understandings (though Nietzsche was more focused on the psychology, rather than the sociology, of power).8
Thus, Foucault abstracted these ways of reading and analyzing ideas from Nietzsche, while rejecting the German philosopher’s anti-democratic, anti-equality, anti-advocacy-on-behalf-of-the-weak ideas.
Derrida’s Departure
Derrida was not an activist, but he shares in common with Foucault the same desire to, at the very least, problematize the distinction between a number of binary concepts employed freely and repeatedly in Nietzsche’s writing. Nietzsche’s corpus is rife with binary oppositions that form the basis of his thinking. In his earliest major publication, The Birth of Tragedy, Nietzsche argued that all of life is a struggle between two primal forces – the Dionysian and the Apollonian. The Dionysian was irrational, disordered, chaotic, sensuous, earthly; the Apollonian was rational, ordered, harmonious, intellectual, cerebral. Similarly, in his book A Genealogy of Morals, as has been mentioned above, Nietzsche argued that moral thinking occurs between two irreconcilable personality types – the master and the slave, or the nobleman and the plebeian. These distinctions, we must note, were not divorced from their concrete political forms.
As Paul Patton explains, Derrida thought “that philosophy is by nature a form of political activity.”9 Yet he did not begin writing about politics explicitly until much later in his career as an academic. Patton writes –
Derrida’s overtly political philosophy developed alongside his involvement in the campaign against apartheid, his defence of imprisoned intellectuals and writers and his increasingly forceful public positions on issues such as the treatment of illegal immigrants, the politics of reconciliation, the death penalty, terrorism and the behaviour of rogue states. He developed detailed analyses of ethico-political concepts such as hospitality, forgiveness, friendship, justice, democracy, equality and sovereignty. He collaborated with his former critic Jürgen Habermas in defence of a certain idea of Europe. He affirmed his support for Enlightenment ideal of equality and the rule of law, as well as for changes to the international political system aimed at diminishing the power of state sovereignty in favour of a more cosmopolitan global order.10
Thus, while indebted to Nietzsche and his progeny (in particular, the Nazi philosopher Martin Heidegger11), Derrida nonetheless did not follow “the Madman’s”12 thinking in its entirety. Rather, he departed from his predecessor in search of a radical form of democracy of the kind that Nietzsche utterly despised.13
Resentful Offspring are, Nonetheless, Offspring
It seems to be that like the prodigal son, the postmodernists took their father’s inheritance, ran off with it, and wasted it on riotous philosophizing. They wound up in the same pen as the utilitarian hedonists feeding on the “pig philosophy” of democracy and liberalism, and subsequently inspiring the radicalism of the critical race theorists, social justice warriors, and neo-Marxists now advocating for the deconstruction of the very social concepts that Nietzsche sought to valorize, viz. individualism, freedom, responsibility, meritocracy, and so on. Have they, then, lost all connection to their father?
In a word, no. Their surface level concerns are, of course, diametrically opposed to one another. This much is obvious. However, their underlying presupposition is the same. Irrespective of the postmodernists’ attempts to rid themselves of anything vaguely resembling the Logos of God, an omnipotent and omnipresent and omniscient and transcendent mind responsible for the unity of all creation and its history, they nevertheless consistently wound up affirming with Nietzsche that all human relations are reducible to inter- and intra-human relations of power. For these children of the madman, what drives the history of the universe is not a divinely orchestrated concatenation of interrelated events that will culminate in the glorification of the Triune God as he exerts his perfect and just rule over all that he has made, but an indefatigable “will to power” that has only one goal in mind – its own perpetuation.
Is it any wonder we are seeing these offspring doing all that they can — from irrationally arguing their case to setting buildings ablaze and toppling national monuments — to exercise, and thereby obtain even more, power?
Were Nietzsche around to see the antics of his resentful children, he would likely chastise them for trying to exercise power over their superiors via an inversion of all that Nietzsche thought was noble, good, and superior. His resentful offspring have made a cottage industry of identifying themselves as oppressed for the sake of obtaining socio-economic-political power. But Nietzsche could not honestly deny that they are, in many ways, his spitting image
1 A Genealogy of Morals, Trans. William A. Hausemann (New York: Macmillan, 1897), 35.
2 ibid., 40.
3 Nietzsche and Postmodern Philosophy (Cambridge: Icon Books, 1999), 34.
4 Twilight of the Idols, Trans. Richard Polt (Indianapolis: Hackett Publishing Company, Inc., 1997), 40.
5 “Michel Foucault,” Standford Encyclopedia of Philosophy, Apr. 02, 2003, https://plato.stanford.edu/entries/foucault/, Accessed June 15, 2020.
6 Foucault: A Very Short Introduction (New York: Oxford University Press, 2005), 2.
7 “Why Friedrich Nietzsche Is the Darling of the Far Left and the Far Right,” Tablet Magazine, May 07, 2017, https://www.tabletmag.com/sections/news/articles/nietzsche-left-right, Accessed June 15, 2020.
8 ibid.
9 “Derrida, Politics and Democracy to Come,” in Philosophy Compass 2/6 (2007), 766.
10 ibid. (emphasis added)
11 See Faye, Emmanuel. “Nazi Foundations in Heidegger’s Work,” in South Central Review Volume 23, Number 1 (Spring: 2006), 55-66.
12 This was Nietzsche’s description of himself.
13 As Daniel W. Conway explains in his book Nietzsche and the Political:
Nietzsche is no champion of democracy, but he believes that demotic interests are best served in hierarchical political regimes devoted to the breeding and production of exemplary human beings. All members of a thriving community are, and should be, elevated by the “immoral” exploits of its highest exemplars. While this elevation is least visible (and least appreciated) within the demotic stratum of a hierarchical society, he nevertheless insists, like J.S.Mill, that some attenuated benefits of perfectionism trickle down to everyone.
– Nietzsche & the Political (New York: Routledge, 1997), 36.
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