Nietzsche

Business ethics and existentialism

“…In a similar vein, Nietzsche viewed morality as something that evolves over the course of history (Hollingdale 1985). There is no absolute moral truth or value, only those asserted by the prevailing powers of the time.…”

Adding value to online privacy for consumers: remedying deficiencies in online privacy policies with an holistic approach

“…To date, OPPs have a poor record in providing online protection. Studies conducted in the past few years showed that significant proportions of American and Australian OPPs failed to comply with recognized fair information practice principles-and overall, were ineffective (Anton and Earp, 2001;Babu, 2000;Culnan, 1999;enonymous, 2000;EPIC, 1999;Fox et al, 2000;FTC, 2000;Freehill Hollingdale & Page, 2000;Harris Interactive, 2002). These studies found that OPPs, terms of service, conditions of use, and other online policies with information privacy ramifications, were frequently overlooked by users in their eagerness to gain access to online products and services.…”

A disturbance of vision on the Capitol: Philosophy and the Far-Right – Towards an interdisciplinary inquiry

“…The selecting and disciplining influence – destructive, as well as creative and fashioning – which can be exercised by means of religion is manifold and varied, according to the sort of people placed under its spell and protection.’ In this way (‘disciplining’, ‘disciplining influence’, which of course do not involve anything like the control of births and marriages, for Züchtungs ), Nietzsche’s text is rendered ‘untimely’, not by his own agency but that of his translators, who remove his text from its post-Darwinian, potentially troubling context. Hollingdale gives ‘breeding’ in his translation, but his Nietzsche Reader (1977) – and the role of edited selections in the popular and scholarly transmission of a thinker is worth study – includes in its 240 selected fragments only BGE 61 and Anti-Christ 3–4, where this subject is also discussed, albeit in the latter in striking-enough terms: ‘The problem I raise here is not what ought to succeed mankind in the sequence of species (–the human being is an end–): but what type of human being one ought to breed, ought to will, as more valuable, more worthy of life, more certain of the future. This more valuable type has existed often enough already: but as a lucky accident, as an exception, never as willed.…”

“…This more valuable type has existed often enough already: but as a lucky accident, as an exception, never as willed. He has rather been the most feared, he has hitherto been virtually the thing to be feared – and out of fear the reverse type has been willed, bred, achieved: the domestic animal, the herd animal, the sick animal man – the Christian…’ (at Hollingdale, 1977: 246–7). Little wonder that many English readers find it outrageous when Nietzsche’s belonging in the post-Darwinian context, and his reading of and appreciation of figures like Galton, is discussed.…”