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Yet the treatment of truth in these texts is not identical.
Whereas in the earlier essay Nietzsche is more interested in the exact method by which truth is constructed, the later work underscores instead the dangers of appealing to truth as the justification for one’s pursuits; meanwhile, both works are concerned with envisioning the sort of person who faces reality without traditional truth as its basis, in the former termed the “intuitive man” and in the latter the “thinkers” (contrasted with adherents to an ascetic ideal).
A mobile army of metaphors, metonyms, and anthropomorphisms—in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.
Friedrich Nietzsche’s writing is constantly concerned with tracing the development of ontological and epistemological phenomena as the result of interactions among humans.but was published by his sister Elisabeth in 1896 when Nietzsche was already mentally ill.The work deals largely with epistemological questions about the nature of truth and language, and how they relate to the formation of concepts.In , all such detailed argumentation is gone, either because the validity of Nietzsche’s claims seems then trivial to his advanced philosophy or because of an awareness of the linguistic trap into which a use of language to carefully destroy the use of language immediately falls.Nevertheless, Nietzsche’s essay moves on to a consideration of two types of humans, one operating without truth and one firmly tethered to traditional knowledge.Indeed, well before his explicit discourse tracing the source of intellectual constructs and moral underpinnings in , the early Nietzsche is thinking along the same lines, if not in precisely the same terms, in, for instance, his essay, “On Truth and Lies in a Nonmoral Sense.” Despite the aforementioned observable inevitability in Nietzsche’s account for the rise and implementation of the concept of truth, Nietzsche is never forgiving or conciliatory toward humanity for its unwillingness to discard their basic assumptions, nor even to acknowledge them as such.This is in spite of Nietzsche’s apparent awareness, as evidenced in , that he is a singular thinker whose example and legacy will be no small task to parse.His conclusions often paint the developments he observes as being rendered inevitable by the nature of human will, knowledge, and consciousness.Because of this fascination with the developmental history of concepts, Nietzsche is always in the mode of thinking which may be termed genealogical.We must take care that we are never to indulge in unprotected sex.The best thing is that we should never have extra-marital relations.