Genealogy Essays

At the time of writing, Ada was a young married woman and pregnant with her second child. Although it is a brief note, Ada appears at ease and satisfied with her life signalled by her talk of the good weather, her fruitful garden and good health at that time. This letter gave no hint of the events that would soon occur in a few short weeks that radically changed Ada’s life and that of her children’s lives for many years to come. This personal narrative begins by recalling Ada’s frequent absences

Talitha L. Leflouria discusses and describes her Grandma Leola of Troup County, Georgia. Initially, Leflouria informs the reader that she would spend most of Saturdays at her great-grandparents home. Grandma Leola was renowned for efficiencies at various skills related to traditional country living in the South during the 20th century. She also describes her mother as someone that was loving, inviting, and rugged around the edges too. Grandma Leola would share stories to Leflouria about her life

If you were being raised by parents you had no biological connection to, would there not be a desire to reach out to your “real family”? Initially most would say yes, however when they look into the reality, they may decide otherwise. When adoptees meet their birth parents at a young age, it may fill their home with arguments over family and legal issues, which can lead to disruption in all areas of their lives. Refraining from doing so can prevent trauma for the children, and is more considerate

terms. Now, I shall take a step further and argue that Nietzsche 's conception and practice of genealogy can be attached to his employment of irony. Subsequently, I claim that genealogy as a philosophical tool is a development of the practice of philosophy as irony – or, we might say that it is another tool at the ironist 's disposal. Then, just as I did above with DS, I shall read Nietzsche on genealogy through the same concepts and tools which I

To conclude this chapter, I would like to propose a possible way of integrating the practice of irony and that of genealogy. In general, I believe that it appears from the discussion above nothing prevents irony and genealogy from working together. In fact, irony can be a preliminary to genealogy. Where the irony allows to us a problem concerning the way we embody our ideals, to do so, to do so might imply starting to “scratch the surface” and dig deeper toward broader problems. Perhaps, the reason

A BEGINNERS GUIDE TO GENEALOGY Genealogy is a record or account of the ancestry and descent of a person or family group. Basically it is the study of family ancestries and histories. Years ago generations of families stayed in the same village or town for centuries and family history was mostly oral. The stories were perhaps more folklore than fact but they kept our knowledge and respect for our ancestors alive. For the past few decades the tendency to move away from our roots has left us mostly

In Friedrich Nietzsche’s On the Genealogy of Morals, he criticizes how Christianity is not a positive thing but instead a negative religion. In his second essay, Nietzsche talks about pain in the form of a beating. He says, “That which can in general be attained through punishment, in men and in animals, is an increase of fear, a heightening of prudence, mastery of the desires: thus, punishment tames men, but it does not make them ‘better’-one might with more justice assert the opposite” (GM II.

apparently has been settling near a remote area near Calgary, Alberta. We don't know why they chose to move out of their region, but currently scientists have been observing the new species and have been trying studying them to find out more about their genealogy and what led them here. As of now we have limited information but scientists have assured us that soon they will have more updates along the way as they move further in their studies. Attempted drawing of Ace done

By reading the following passages in the light of Foucault’s claims we can understand a crucial aspect of genealogy. This, is how Nietzsche thinks of the elements making up our normative codes as coming to be as it were through a process of organic growth. Moreover, I also believe that these words by Nietzsche justifies Foucault’s choice to employ a “biological” vocabulary to describe Genealogy’s workings. Hence, in Nietzsche’s view different sets of values will correspond and express different forms

important. There are a couple of reasons as to why our genealogy is very important. The first reason is because it connects us with our past. Think of it as connecting the present to the past. Another reason as to why our genealogy is important is because you learn about your origins; where you came from. The third as to why genealogy is important is because it can help us preserve our past and our traditions. These are the reasons why I think our genealogy is important. A connection to our past is extremely

In On The Genealogy Of Morals Friedrich Nietzsche is arguing that a revaluation of our values is needed, and as an example of such revaluation, he gives his narrative of the “slave revolt”. The “slave revolt,” he argues, began with a struggle for power between the priests and the knightly aristocrats. The priests, having much more intelligence than the knightly aristocrats, lacked physical strength; the knightly aristocrats, on the other hand, had brute strength, but lacked intelligence. Because

Genealogy is the study of families and their lineage, and many individuals are applying this science to the study of their own family ancestry. Once they use genealogy to find the link, they can then learn more about the lives of their ancestors, which allows them to learn more about themselves. Many individuals are quite amazed at what they find out about their lineage. They may find that they are descendants of kings, dukes, and historical figures. Others may find out that they are descendants

the Genealogy of Morality as a criticism of his predecessors and how they had been focusing on the wrong questions regarding morality. Furthermore, philosophers such as Plato and Kant were too focused on how morality was used within their time that they incorrectly assumed its origin. Within the 3 essays, Nietzsche explores the concept of Christian morality and how it has in the past taken over as well as its subsequent demise due to the death of God. Nietzsche’s reasoning behind the genealogy is

As mentioned at the beginning of this chapter, Nietzsche’s sets out his project in On the Genealogy of Morals because of culture’s negligence in investigating its own values. In this respect, the application of genealogy to some moral is not moved by pure curiosity. In turn, just like irony genealogy is motivated by a critical interest toward morality. Accordingly, at the outset of GM we find Nietzsche framing its work’s Leitfragen as ‘[…] under what conditions did man devise these value judgements

Aforementioned, territory in the past has often been defined purely through a geographical sense. Foucault acknowledged that "territory is no doubt a geographical notion, but it's first of all a jurido-political one: the area controlled by a certain kind of power" (Elden, 2013, pg.7). What Foucault means by this, is that historical changes are produced by events which create discourses and form institutions. These institutions demonstrate their power through providing institutional knowledge in the

The Mormon Church believes that genealogy is about linking families together and has certain religious ordinances like baptism. They believe that they can baptize the deceased by proxy in their sacred temples. They enjoy learning about their ancestors and gathering records, documenting their existence including birth, marriage, death, military as well as collecting and storing them. It is a concerted effort by the church and children are indoctrinated very early in the importance to know about family

functioning in a way other than how it is right now. Thus, it is argued that we face a problematic restoration project that must be deconstructed, studied, and reconstructed in a healthier form. The development of this is seen in the work On the Genealogy of Morality which includes the First Treatise striking on the conception of what morality is as a historical innovation, the Second Treatise touches on guilt and bad conscience which pertains to the danger moralized guilt poses on psychological health;

The Genealogy of Morals is one of Nietzsche’s more mature works, written in 1887 this book has a much more aphoristic style of writing. Nietzsche is very critical and wants the reader to be critical in our approach with our attitudes to the main arguments in this book. In a general sense with the roots and origins of morality and more specifically with the morality of Christianity and the culture that has grown out of Christianity, because even though our modern society is moving away from religion

In order to decide whether Nietzsche would agree with Marx on what constitutes human emancipation it is important to decide what Nietzsche thinks about human nature. In “On the Genealogy of Morals” Nietzsche discusses what he believes drives people, a will to power. “…In all events a will to power is operating” (Nietzsche, p.78). A persons will to power is the force that drives them to do things that help them attain a feeling a power, and also the attempt to enforce ones will onto another person

In order to understand the continental philosophy used in Nietzsche's, On the Genealogy of Morality, a careful analysis of the ascetic ideal must first take place. Within the third treatise, the ascetic ideal refers to a specific system of values that enables people to live in a world full of suffering. The ascetic ideal promotes values such as humility, chastity, poverty, and forms of selfcastigation. These are meant to serve as a means of numbing ourselves to the harsh nature of our world, something