Nietzsche's View of tragedy vis-a-vis Christianity

The Dionysos-Apollo metaphor evokes Dionysos as the liberating strong point for psyches once morest stratification and conformity and Apollo is the force of collective internalization and credence of the demands of universal law.

To the metaphor of classical divinity Nietzsche adds a known Western symbol, Prometheus, who in his boldness and foolishness alike stands for the observe of palpable human fellowship with what could be called the mysteries of the universe. The problematics of encounter, in Nietzsche's formulation, argon the platform for tragedy, as human beings test moral boundaries and implications by action.

Once we have comprehended the substance of the Prometheus myth--the imperative demand of hubris for the titanic individual--we must realize the non-Apollonian character of this pessimistic idea. It is Apollo who tranquilizes the individual by drawing boundary lines, and who, by enjoining again and again the practice of self- acquaintance, reminds him of the holy, universal norms (Nietzsche, Birth 65).

The tragic intersection point between found reality and human action similarly (and uniquely) lends meaning to human experience, with the heroic individual actively extending knowledge and mastery of the universe. Consequences whitethorn be dire. Very well, suggests Nietzsche, but the persisting engagement of meaningful activity is important, whatever the grasp may turn out to be. One aspect of this is the experience of "a deep look into the horror of nature" (Birth of Tr

dared to invert the aristocratic value equations good/ fearful/powerful/beautiful/ happy/favored-of the-gods and maintain, with the furious hatred of the disadvantaged and impotent, that "only the poor, the powerless, are good; only the suffering, sick, and ugly, truly blessed. solely you noble and mighty ones of the earth will be, to all eternity, the unrighteous, the cruel, the avaricious, the endless, and thereof the cursed and damned!" (Genealogy of Morals 167-8).

---. The Genealogy of Morals. The Birth of catastrophe & The Genealogy of Morals. Trans. Francis Golffing. New York: Anchor, 1956. 147-299.

Tillich's treatment of the problem of wicked begins by postulating from Genesis that the Creation was conceptualized as a good--not moral truth but rather equivalent to wholesome satisfaction. Evil is different to the creative principle, a " organize of destruction" (Systematic Theology II 60). Free will cannot "explain" evil if God is the highest feeling of will and its creator in man's consciousness. Besides, man does not earn all evil: How can one say that a natural disaster, plainly a "structure of destruction," is not evil? Yet the "seemingly paradoxical term, 'structure of destruction' . . . is dependent on the structure of that in and upon which it acts destructively. . . . Therefore, even destruction has structures" (Tillich, Systematic Theology II 60). Elsewhere along the same lines (Shaking 156), Tillich cites the Pauline dictum that "where sinning abounded, grace did much more abound" (Rom. v.20). Human experience (always Tillich's object in view) is that there is suffering from consequences of evil. But for Tillich, evil is itself a consequence of something, namely sin, which is estrangement, a consequence, not of dingy action, but rather of departure from the creative (= good) principle enter in human subjectivity.

Tillich's dense, elliptical discussion leaves some unsatisfied. Karl Barth sees the history as inadequate and says the human project
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