By Will Durant, Ariel Durant
A sweeping portrait of an age, this book--the 11th and ultimate volume in Will and Ariel Durant's tale of Civilization series--makes Napoleon its hero. The Durants, in a position to switching from paintings to technology to battle very easily and ability, rank one of the world's nice well known historians. This adroitness calls for a few condensation: the outline of Waterloo, for example, takes up approximately 3 pages.
If you will have a close historical past of Napoleon's conflict orders, glance somewhere else, but when you need to comprehend the age and the man--in that order--The Age of Napoleon is a brilliant position to begin.
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Extra resources for The Age of Napoleon (The Story of Civilization, Volume 11)
His reason is that while he thinks we can all agree that “the goal of morality is defined in approximately the following way: it is the preservation and advancement of mankind” (D §106), he can see no way of specifying the substantive content of this goal that is not tendentious (see D §§106, 139). We shall return to this point in the next chapter. Conclusion In this chapter we have seen how Nietzsche arrived at the project of re-evaluation through a gradual process of surmounting the influence of Schopenhauer and Rée on his thinking, and we have briefly sketched the form that this project took in Daybreak.
Thirdly, consequent to his development of, and commitment to, the doctrines of will to power and of perspectivism, Nietzsche needs to develop the account demanded by the first and second requirements in naturalistic terms and such that it secures the authority of Nietzsche’s perspective in a reflectively stable manner. It is the necessity of meeting these demands that motivates Nietzsche’s development of genealogy as a mode of enquiry, and if Nietzsche can meet these demands in his genealogy of morality it will provide compelling reasons for those subject to the peculiar perspective of “morality” to acknowledge the need for a reevaluation of values by showing them that “morality” involves a fundamental misunderstanding of ourselves as ethical agents.
G. GS §270) or, as he later writes in Twilight of the Idols, “Having the will to be responsible to oneself ” (TI “Expeditions of an Untimely Man” §38). Nietzsche’s claim then is that the feeling of power/agency only necessarily expresses and tracks power/agency in so far as the agent stands in this kind of relationship to himself or, rather, that it is only in standing in this type of relationship to himself that the individual is constituted as an agent, as a being whose doings are actions. As we shall see, this account is closely related to his reasons for deploying the deliberately provocative use of the notions of herd and herd-morality in his depictions of his modern human beings and the Christian moral inheritance that he takes to characterize them.