Redlichkeit
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- | [[Honesty|Frankness]] or Probity (German: [[Redlichkeit]]) | + | [[Redlichkeit]] is German for [[frankness]] or [[probity]]. |
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+ | :"''Redlichkeit'', from the root verb ‘''[[reden]]''’, to speak or talk, has connotations of [[frankness]]. This is the highest order of honesty in [[Nietzsche]]’s account, and it is a new virtue. Nietzsche defines it as a ‘virtue in process of becoming’, as ‘the youngest virtue, still very immature’ (D: 456). Despite this, ''Redlichkeit'' is the first of Nietzsche’s ‘four [[cardinal virtues]]’ and applies to ourselves and others: ‘Honest (Redlich) towards ourselves and whoever else is a friend to us’ (op. cit. 556). Simply put, ''Redlichkeit'' is the frank and unflinching expression of reality as obtained through the senses, however [[unpalatable]] it may be, or, to borrow Lane’s words, ''Redlichkeit'' involves ‘a severe and unblinking acknowledgment of nature and reality, of the way things are, which does not attempt to moralise away suffering or harm’ ([[Melissa Lane|Lane]] 2007: 36)."[http://bbktheses.da.ulcc.ac.uk/174/1/Nietzsche%20and%20the%20Value%20of%20Truth%20with%20corrections.pdf] | ||
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+ | ==See also== | ||
+ | *[[Parrhesia]] | ||
+ | *[[Reden]] | ||
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Redlichkeit is German for frankness or probity.
- "Redlichkeit, from the root verb ‘reden’, to speak or talk, has connotations of frankness. This is the highest order of honesty in Nietzsche’s account, and it is a new virtue. Nietzsche defines it as a ‘virtue in process of becoming’, as ‘the youngest virtue, still very immature’ (D: 456). Despite this, Redlichkeit is the first of Nietzsche’s ‘four cardinal virtues’ and applies to ourselves and others: ‘Honest (Redlich) towards ourselves and whoever else is a friend to us’ (op. cit. 556). Simply put, Redlichkeit is the frank and unflinching expression of reality as obtained through the senses, however unpalatable it may be, or, to borrow Lane’s words, Redlichkeit involves ‘a severe and unblinking acknowledgment of nature and reality, of the way things are, which does not attempt to moralise away suffering or harm’ (Lane 2007: 36)."[1]
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See also
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