Nietzsche and Spiritual Freedom

Nietzsche discusses the issue of spiritual freedom and finds that the definition of a free spirit is relative in that it is not a universal set of characteristics but must be demonstrated according to how the free spirit thinks differently from the dominant view of his age as in turn defined by his origin, environment, class, and profession. In other words, there is a prevailing culture in which the individual lives, and he is a free spirit to the degree that he differs from this prevailing view. The free spirit is thus judged against the norms of his environment (225). Nietzsche begins with a consideration of the meaning of community and the importance of community to a healthy society. The community is the locus where sound custom grows and becomes strong, and in the community the individual is subordinated to the groups. While this may sound idyllic, over time the danger is that the stable community will foster ignorance and stagnation. These communities actually depend on the free spirits, who are identified as unfettered, uncertain, and morally weaker (224). Nietzsche here is identifying morality with conformity to community standards, and those who are morally weaker do not so conform and so strike out on their own. They are thus innovative and serve as discoverers, and in this way they may change the community norms and so assert a future morality for the same community. Nietzsche states, "The strongest nature preserves the type, the weaker help it to evolve"

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say that usually the free spirit will have truth on his side, "or at least the spirit of inquiry after truth: he demands reasons, the rest demand faith (225). Again, this is how the free spirit justifies his seeking after a different truth--he asks for proof, for evidence that a belief is valid, while the fettered only accept what tradition tells them as an act of faith. It is clear that Nietzsche sees that without demands for proof, no progress can be made. Faith feeds the status quo and does not produce change. Spiritual freedom can thus be seen as a process and not a finality. It is a tending toward rather than an arrival. The free spirit seeks truth, but whether truth is found or not is not as important as the fact that it is being sought. The free spirit is free only because he or she demands reasons, and this is the mark of the rejection of tradition. The fettered spirit, on the other hand, accepts his position without reason and solely by force of habit. If he is a Christian, he does not examine these beliefs but is a Christian because he has inherited that mantle and now wears it as a given. He did not adopt this position for any reason. The fettered spirit does not demand reasons. He or she may develop reasons

Category: Philosophy - N