Marx and Nietche

Marx and Nietche

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Marx and Nietche
Acording to Marx, self estrangement or alienation becomes the nature of an individual who lives withing a framework of private property. In his Manuscripts of 1844, Marx describes that as a result from private property and individual becomes more and more detatchded from his natural state and thus he is dehumanized (Human requirements, Manuscripts of 1844.) The new human that Marx envisions in his Manuscripts has transcended the dependent nature that is entailed by private property.

According to Marx, the complete transcendence of self-estrangement involves the total return of man to his nature and the annulment of private property. Communism, Marx argues, is the process through which man returns to his nature and is no longer detached from his self-species. Marx states, “Communism as the positive transcendence of private property, or human self estrangement and therefore as the real appropriation of the human essence by and for man; communism therefore as the complete return of man to himself as a social (i.e. human) being.” (Manuscripts pg 85). Marx is arguing that it is communism, the annulment of private property that creates a framework in which man can develop within the context of his nature.

In his explanation of man’s return to himself, Marx argues that including economic, man needs to transcend all forms of estrangement. Marx is in essence calling for an ultimate return to man from everything else. Marx claims, “that is to say, the return of man from religion, family, state, etc., to his human ie., social mode of existence.” (Manuscripts pg 85). The new man that Marx envisions has transcended both the material and conscious levels of estrangement and alienation. Marx emphasizes the necessity for man to have the ability to pursue his human, natural essence within a viable society. As Marx explains “only here has what is to him his natural existence become his human existence”. (pg 85). The new man is established as such only when he has come together with his nature by withdrawing from everything that distracts him from his humanistic nature. According to Marx, very action and judgement that one makes should be based on completely human standards.

According to Nietzsche, the overman is essential to the progress of any given social community. Nietzsche maintains that although strong are able to hold fast to a growing state, it is the overman on which progress depends. Nietzche’s overman can be understood as a transcendence of man. The becoming of the overman is seen as a process that depends on several characteristics. First, the overman must have undergone and more importantly overcome some form of degeneration at some point in his life. In his section Human, All -Too-Human, Nieztche emphasizes on ennoblement as a consequence of degeneration. He states “rarely is degeneration, a crippling even a vice or any physical or moral damage, unaccompanied by some gain on the other side”. (Human, All-too-Human, pg 55). The line between man and the overman is man’s ability to overcome obstacles. The overman is one who uses his disabilities to his advantage (such as gaining depth and perspective and the time to reflect and contemplate), and the weak are those who parish from them. . In the first part of Zarathrustra, Nietzche claims “I say unto you; onhce must still have chaos in oneself to be able to give birth to a dancing star.” (Thus spoke Zarathrustra part I). For Nietzsche, any form of degeneration does not only have a positive outcome but is completely significant to the development the individual

Nietzche’s overman is not a passive observer but an active director. The overman’s ability to create new ideas, laws and to change things is inherent in his character. The overman creates new and improved methods in the process of overcoming obstacles. immediately renders him a potential creator of new orders and ideas. (Hegel) Nietzche argues that when man is confronted with a threatening situations he overcomes them because he was able to seek a better stronger alternative. Nietzche claims “Fellow creators seek the creater seeks those who write new values on new tablets”. (Pg 136) According to Nietzche, the overman has the ability to make a difference, to change certain aspects of a changing society.

There are many parallels that can be drawn between Marx’s new human and Nietzche’s overman. Primarily, both entities can be realized through the process of transcendence. Marx’s envsioned new man has completely transcended those qualities that have alienated him from his natural state. For Nietche, the overman has overcome certain events that could have potentially weakened him instead, there by transcending a weaker state all together. Furthermore, Marx’s vision of the new man and Nietzche’s overman are both actors in a changing society. Both Marx and Nietzche emphasize the importance to take part in active life.

Although both Nietzsche and Marx have discussed lsdfkj, their characteristics are significantly different. Marx’s envisioned new man requires a complete return to his natural state while for Nieztche’s overman it is necessary that he overcomes . According to Marx if man is to live in a progressive society, he needs to completely act in accordance to his nature and to his self-species. This reason is precisely why Marx turns to communism as a means to annul private property. In his manuscripts of 1844, Marx argues that private property alienates man from his natural state. The process through which the overman establishes himself is by transcending or overcoming man. Unlike Marx’s new man, the essence of the overman is not rooted in man’s ability to act in accordance to his nature or his species being. Nietzsche “I teach you the overman. Man is something that shall be overcome” (Thus Spoke Zarathustra, pg 125). For Nietzche, the overman is not necessarily be concerned with returning to or maintaining his natural state.

Another important aspect that differentiates the two is that Nietzhces assigns almost a leadership like quality to the overman. He regards the overman as a creator and a leader at least until the other members of society have found their path and are on their way to becoming the overman. For Nietzshe, the overman is not equal to other man. He states “Men are not equal. Nor shall they become equal, what would my love be of the overman be if I spoke otherwise (Thus Spoke Zarathrustra Second part, pg 213) Marx’s vision of the new man is not necessarily associated with leadership qualities. Although Marx’s new man is better off as an individual and therefore perhaps a more valuable member to society, he is not necessarily a leader.

Marx and Nietzche have both provided an account re-introducing man into society. For Marx, this called for a return to a natural state in which man is governed by his natural needs instead of artificial dependencies. For Nieztche, the new man or the overman has instead overcome himself by having created new and improved laws for himself as a result of degeneration.

Disclaimer
The above essay was written by a college student and merely states opinions of a college student. However, if you feel strong about responding to the opinions stated, please write to articles@directorym.com and express your concerns.


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