Self Compassion
We live in a world that is filled with bitterness. In a daily basis, suffering is a common norm that people get to go through. In many occasions, there are periods that our lives do not go in line to what we project to get in return. In a world filled with pain and agony, how do you get to encounter these actions back? Self-compassion is that act that an individual extends compassion to himself in circumstances of failure, perceived inadequacy or in times of general suffering. Various authors have had an interest in this matter in the field of psychology. In this essay, multiple ways through which Nietzsche advocates for pursuit in self-interest in relation to article reflection is described.
In the article, Melanie Greene describes 8 Powerful steps of taking towards achieving self-love. In the article, Melanie reveals that a person being kind to him enables the body to bounce back, live a healthier life and staying on track in the course of life. On this 2017 article, she defines self-compassion as a way an individual relates to himself that does not lead to one harshly judging or imposing punishment for mistakes made. She further adds that in having self-compassion, the body reacts positively. This is enhanced through a state of less depression and anxiety, better recovery channels from stress and also one adhering to a healthy behavioural change like diet or exercise. In the article, there are various ways through which the philosophy of self-compassion directly agrees with the advocacy of self-interest that Nietzsche makes.
Nietzsche, a critic of culture, explores his study on self-interest. In his approach through the piece, Goodness and the will to power, he explores what reasonable means in his perspective. Through his thoughts, he brings to attention to the first principle of humanism. He states that the weak and the failures shall perish and they even need to be helped to die. In his words, therefore, he advocates that human beings need not be weak to the circumstances that surround them (Nietzsche, 2002).
Similarly, the article suggests that people need to have recognition for what they are experiencing and accept that there is mental suffering. In her article, this first step is to recognize in this distress. The adoption of the mental attitude that she talks about is a similar thought of what Nietzsche shares on his first principle to humanism (Nietzsche, 2002).
Additionally, there is a relation between Nietzsche’s pursuit of self-interest through how he challenges nobility. In his attempt to clarify what noble means, he argues that nobleness and ranking is a humanitarian illusion that has been placed in place by an aristocratic society. He further adds through his master and slave morality that every individual need to flee from the slave morality and be free to have his discussion on whatever pleases him to do. In his quote that what is injurious to me is injurious to itself. Nietzsche says that it is through a nobleman to determine on him being a creator of values and does not need to be approved and therefore he honours whatever he gets to recognize in himself(Nietzsche, 2002). Concerning the article, they both agree that nobody needs to torment himself with many questions. He is required to be his life coach and therefore, after a hard time, one needs to look at other ways through which he can get himself out.
The difference between the two is on the look that they have towards the meaning of values. In as much as the article advocates on the importance of one having values in implementing the joy of happy living, the other hand Nietzsche’s philosophy contemplates that this life has no absolute values including matters that pertain religion. It is, therefore, the difference that stands in between the two approaches. In this approach of psychology, there is a difference that stands between enlightened self-interest and narrow self-interest—the narrow focus on the possessions that an individual is, therefore, reflects on failure. In the enlightened version, the approach suggests that one needs to do to others in the same way that he needs to be done. It, therefore, puts a focus on relationships, social values and the entire community placing more success as the group at large.
The current understanding of self-love seems to be so much contradicting. As a result, self-love can be regarded as a precondition for self-knowledge. This means that an individual can attain self-knowledge by first attaining self-love. Hence, to enhance self-knowledge, there is a need to train people to love themselves. Besides, it is possible that among human beings, we have an expressive self and accountable self. Expressive self is the picture that an individual creates about himself to the public while the accountable person is the real image of an individual. I’m afraid I, therefore, have to disagree with the current philosophies based on the fact that they do not address the other aspects of self that are responsible for self-love. Therefore, to talk about self-love, there is a need to address every issue of the person, such as self-knowledge. There must be a focus on the current self-love and where an individual wants to be in the future.
References
Annas, J. (1989). Self-love in Aristotle. The Southern Journal of Philosophy, 27(Supplement), 1-18.
Keim, G. D. (1978). Corporate social responsibility: An assessment of the enlightened self-interest model. Academy of management review, 3(1), 32-39.
Nietzsche, F. (2002). Nietzsche: Beyond good and evil: Prelude to a philosophy of the future. Cambridge University Press.