Beyond good and evil nietzsche

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beyond good and evil nietzsche

Beyond Good and Evil by Friedrich Nietzsche

Friedrich Nietzsches Beyond Good and Evil is translated from the German by R.J. Hollingdale with an introduction by Michael Tanner in Penguin Classics.

Beyond Good and Evil confirmed Nietzsches position as the towering European philosopher of his age. The work dramatically rejects the tradition of Western thought with its notions of truth and God, good and evil. Nietzsche demonstrates that the Christian world is steeped in a false piety and infected with a slave morality. With wit and energy, he turns from this critique to a philosophy that celebrates the present and demands that the individual imposes their own will to power upon the world.

This edition includes a commentary on the text by the translator and Michael Tanners introduction, which explains some of the more abstract passages in Beyond Good and Evil.

Frederich Nietzsche (1844-1900) became the chair of classical philology at Basel University at the age of 24 until his bad health forced him to retire in 1879. He divorced himself from society until his final collapse in 1899 when he became insane. A powerfully original thinker, Nietzsches influence on subsequent writers, such as George Bernard Shaw, D.H. Lawrence, Thomas Mann and Jean-Paul Sartre, was considerable.

If you enjoyed Beyond Good and Evil you might like Nietzsches Thus Spoke Zarathustra, also available in Penguin Classics.

One of the greatest books of a very great thinker. —Michael Tanner
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The review on "Beyond Good And Evil" By Friedrich Nietzsche

BEYOND GOOD AND EVIL

It was first published in In Beyond Good and Evil , Nietzsche accuses past philosophers of lacking critical sense and blindly accepting dogmatic premises in their consideration of morality. Specifically, he accuses them of founding grand metaphysical systems upon the faith that the good man is the opposite of the evil man, rather than just a different expression of the same basic impulses that find more direct expression in the evil man. The work moves into the realm "beyond good and evil " in the sense of leaving behind the traditional morality which Nietzsche subjects to a destructive critique in favour of what he regards as an affirmative approach that fearlessly confronts the perspectival nature of knowledge and the perilous condition of the modern individual. Of the four "late-period" writings of Nietzsche, Beyond Good and Evil most closely resembles the aphoristic style of his middle period.

I saw many negative reviews for this work, most of which reflected something similar to "Nietzche is stupid" or "Sexists pig! First of all, if the only thing one can say after reading a philosophical treatise is "That is entirely stupid," then one clearly isn't meant for the realm of philosophy, at least at this point in. First of all, if the only thing one can say after reading a philosophical treatise is "That is entirely stupid," then one clearly isn't meant for the realm of philosophy, at least at this point in one's life, and should altogether avoid any further exploration of philosophical matters until one learns how to think critically , synthesize large chunks of information, and incorporate seemingly loosely connected thoughts together in one solid chain to properly assess the argument presented. Philosophical treatises weren't written for eighth graders; therefore, if you can't comprehend a collegiate level work, then wait until you have the skills to read it before you criticize it. Second of all, in critiquing a philosophical work, one should possess the courtesy and intelligence to appreciate whatever argument the author has proposed, even if one does not agree with it. This is what it means to be a philosopher: to be able to understand, grasp, manipulate, and refute arguments in a manner that both engages the proposed argument as well as offers new insight into the subject of the proposed argument.

Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women--that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to Truth, have been unskilled and unseemly methods for winning a woman? Certainly she has never allowed herself to be won; and at present every kind of dogma stands with sad and discouraged mien--IF, indeed, it stands at all! For there are scoffers who maintain that it has fallen, that all dogma lies on the ground--nay more, that it is at its last gasp. But to speak seriously, there are good grounds for hoping that all dogmatizing in philosophy, whatever solemn, whatever conclusive and decided airs it has assumed, may have been only a noble puerilism and tyronism; and probably the time is at hand when it will be once and again understood WHAT has actually sufficed for the basis of such imposing and absolute philosophical edifices as the dogmatists have hitherto reared: perhaps some popular superstition of immemorial time such as the soul-superstition, which, in the form of subject- and ego-superstition, has not yet ceased doing mischief : perhaps some play upon words, a deception on the part of grammar, or an audacious generalization of very restricted, very personal, very human--all-too-human facts. The philosophy of the dogmatists, it is to be hoped, was only a promise for thousands of years afterwards, as was astrology in still earlier times, in the service of which probably more labour, gold, acuteness, and patience have been spent than on any actual science hitherto: we owe to it, and to its "super- terrestrial" pretensions in Asia and Egypt, the grand style of architecture. It seems that in order to inscribe themselves upon the heart of humanity with everlasting claims, all great things have first to wander about the earth as enormous and awe- inspiring caricatures: dogmatic philosophy has been a caricature of this kind--for instance, the Vedanta doctrine in Asia, and Platonism in Europe. Let us not be ungrateful to it, although it must certainly be confessed that the worst, the most tiresome, and the most dangerous of errors hitherto has been a dogmatist error--namely, Plato's invention of Pure Spirit and the Good in Itself.

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Some adaptations from the original text were made to format it into an e-text. Italics in the original book are capitalized in this e-text, except for most foreign language phrases that were italicized. Original footnotes are put in brackets [ ] at the points where they are cited in the text. Some spellings were altered. Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women—that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to Truth, have been unskilled and unseemly methods for winning a woman?

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4 COMMENTS

  1. Ashwin H. says:

    Beyond Good and Evil: Prelude to a Philosophy of the Future is a book by philosopher Friedrich Nietzsche that expands the ideas of his previous work, Thus.

  2. Sue B. says:

    Beyond Good and Evil - Wikipedia

  3. Lorraine T. says:

    Friedrich Nietzsche's Beyond Good and Evil is translated from the German by R.J. Hollingdale with an introduction by Michael Tanner in Penguin Classics.

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