By Bonnie Young

ISBN-10: 0870992058

ISBN-13: 9780870992056

The original choice of the cloisters offers one a feeling of mid-evil tradition via its structure and sculptures as well as miniatures and metalwork.
An illustrated travel of The Cloisters, offering hidden treasures and information of the gathering that may be ignored by means of the informal visitor.
The textual content relies totally on numerous variations of The Cloisters: the construction and the gathering of medieval paintings in fortress Tryon Park, via James J. Rorimer.

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This doubled opposition within the moral domain between master morality and its counterpart is explained by Nietzsche not as a sheer accident, but as the result of a historical development. More specifically, Christian morality is a belated and secondary cultural phenomenon; its origin lies in a certain responsiveness, indeed a very powerful negative reaction, to the historically prior value system of master morality. And what in turn explains the reactive ressentiment of Christian morality is that it is designed to serve the specific function of protecting and advancing the interests of those in society who suffer most from the hitherto-unquestioned prevalence of master moral- NIETZSCHE 35 ity—the feeble, the timid, and the weak (those Nietzsche thinks of as nature’s slaves).

The answer that emerges conjures the smell of hypocrisy. For Nietzsche, the truth of Christianity lies in its veneration of the cross. For it is central to the self-understanding of Christian morality that it commit its followers to a life of altruism and self-sacrifice, in which the self becomes as nothing in order that the well-being of others (particularly the weak and vulnerable) become our exclusive concern. Furthermore, such selflessness is seen as the immutable essence of anything deserving the name of a moral system or code; the image of these values being delivered to us on tablets of stone precisely captures our sense of them as making timeless and absolutely authoritative claims upon us, as manifesting something about what it is to be moral that is ultimately a given, beyond question.

However, to understand the full complexity of Nietzsche’s diagnosis here, we need to recall that his autopsy of the divine comprises in part a disarticulation of it—an acknowledgement of the internal complexity of its skeleton, the sheer variety of its constituent elements and the particularity of their development over time. ” This stance or attitude has its religious and moral inflections, in which extremes of self-imposed suffering are licensed by the invocation of an underlying internal reality that must be sought out despite the punishment that the search inflicts on the seeker; but the same ascetic conception of truth-seeking also finds expression in science (insofar as the scientist conceives of himself as a monk of knowledge, making himself as nothing in order that reality reveal itself to him as such, and conceives of reality as having an essence or rational order that lies behind and hence devalues NIETZSCHE 37 the flux of appearances—a reality of Being rather than Becoming), and in philosophy (with its Socratic commitments to the intelligibility of the real, to the search for rational order— whether written into the world or imposed upon it, to the idea that our moral status is immune to contingency, and so on).

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A Walk Through the Cloisters by Bonnie Young

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