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 Spoke Zarathustra with a more critical and polemical approach. It was first published in 1886. 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
- Friedrich Wilhelm Nietzsche
- Jenseits von Gut und Böse. Vorspiel einer Philosophie der Zukunft
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.
- Friedrich Wilhelm Nietzsche
After kicking open the doors to twentieth-century philosophy in Thus Spake Zarathustra, Friedrich Nietzsche refined his ideal of the superman with the 1886 publication of Beyond Good and Evil. Conventional morality is a sign of slavery, Nietzsche maintains, and the superman goes beyond good and evil in action, thought, and creation.
- Friedrich Nietzsche
- NIETZSCHE Explained: Beyond Good and Evil (ALL PARTS)youtube.com
- NIETZSCHE Explained: Beyond Good and Evil (part 1)youtube.com
- NIETZSCHE Explained: Will to Power in Beyond Good and Evil (part 2)youtube.com
- Seminar on Nietzsche’s Beyond Good and Evil: Session #1 (Introduction)youtube.com
- Chapter I. Prejudices of Philosophers
- Chapter II. The Free Spirit
- Chapter III. The Religious Mood
- Chapter IV. Apophthegms and Interludes
- Chapter v. The Natural History of Morals
- Chapter VI. We Scholars
- Chapter VII. Our Virtues
- Chapter VIII. Peoples and Countries
- Chapter IX. What Is Noble?
SUPPOSING that Truth is a woman—what then? 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 a...
1. The Will to Truth, which is to tempt us to many a hazardous enterprise, the famous Truthfulness of which all philosophers have hitherto spoken with respect, what questions has this Will to Truth not laid before us! What strange, perplexing, questionable questions! It is already a long story; yet it seems as if it were hardly commenced. Is it any wonder if we at last grow distrustful, lose patience, and turn impatiently away? That this Sphinx teaches us at last to ask questions ourselves? W...
24. O sancta simplicitas! In what strange simplification and falsification man lives! One can never cease wondering when once one has got eyes for beholding this marvel! How we have made everything around us clear and free and easy and simple! how we have been able to give our senses a passport to everything superficial, our thoughts a godlike desire for wanton pranks and wrong inferences!—how from the beginning, we have contrived to retain our ignorance in order to enjoy an almost inconceiva...
45. The human soul and its limits, the range of man's inner experiences hitherto attained, the heights, depths, and distances of these experiences, the entire history of the soul UP TO THE PRESENT TIME, and its still unexhausted possibilities: this is the preordained hunting-domain for a born psychologist and lover of a \\"big hunt\\". But how often must he say despairingly to himself: \\"A single individual! alas, only a single individual! and this great forest, this virgin forest!\\" So he would li...
63. He who is a thorough teacher takes things seriously—and even himself—only in relation to his pupils. 64. \\"Knowledge for its own sake\\"—that is the last snare laid by morality: we are thereby completely entangled in morals once more. 65. The charm of knowledge would be small, were it not so much shame has to be overcome on the way to it. 65A. We are most dishonourable towards our God: he is not PERMITTED to sin. 66. The tendency of a person to allow himself to be degraded, robbed, deceived,...
186. The moral sentiment in Europe at present is perhaps as subtle, belated, diverse, sensitive, and refined, as the \\"Science of Morals\\" belonging thereto is recent, initial, awkward, and coarse-fingered:—an interesting contrast, which sometimes becomes incarnate and obvious in the very person of a moralist. Indeed, the expression, \\"Science of Morals\\" is, in respect to what is designated thereby, far too presumptuous and counter to GOOD taste,—which is always a foretaste of more modest expres...
204. At the risk that moralizing may also reveal itself here as that which it has always been—namely, resolutely MONTRER SES PLAIES, according to Balzac—I would venture to protest against an improper and injurious alteration of rank, which quite unnoticed, and as if with the best conscience, threatens nowadays to establish itself in the relations of science and philosophy. I mean to say that one must have the right out of one's own EXPERIENCE—experience, as it seems to me, always implies unfo...
214. OUR Virtues?—It is probable that we, too, have still our virtues, although naturally they are not those sincere and massive virtues on account of which we hold our grandfathers in esteem and also at a little distance from us. We Europeans of the day after tomorrow, we firstlings of the twentieth century—with all our dangerous curiosity, our multifariousness and art of disguising, our mellow and seemingly sweetened cruelty in sense and spirit—we shall presumably, IF we must have virtues,...
240. I HEARD, once again for the first time, Richard Wagner's overture to the Mastersinger: it is a piece of magnificent, gorgeous, heavy, latter-day art, which has the pride to presuppose two centuries of music as still living, in order that it may be understood:—it is an honour to Germans that such a pride did not miscalculate! What flavours and forces, what seasons and climes do we not find mingled in it! It impresses us at one time as ancient, at another time as foreign, bitter, and too m...
257. EVERY elevation of the type \\"man,\\" has hitherto been the work of an aristocratic society and so it will always be—a society believing in a long scale of gradations of rank and differences of worth among human beings, and requiring slavery in some form or other. Without the PATHOS OF DISTANCE, such as grows out of the incarnated difference of classes, out of the constant out-looking and down-looking of the ruling caste on subordinates and instruments, and out of their equally constant pra...
Beyond Good And Evil By: Friedrich Nietzsche Part One: On the Prejudices of Philosophers 1 The will to truth which will still tempt us to many a venture, that famous truthfulness of which all philosophers so far have spoken with respect - what questions has this will to truth not laid before us! What strange, wicked, questionable questions!
BEYOND GOOD AND EVIL FRIEDRICH NIETZSCHE (1844-1900) was born in Rocken, Saxony, and educated at the universities of Bonn and Leipzig. At the age of only 24 he was appointed Professor of Classical Philology at the University of Basle, but prolonged bouts of ill health forced him to resign from his post in 1879. Over the next decade he shuttled
- Structure of Beyond Good and Evil
- An Outline
- Chapters 1-3
- Chapters 4-6
- Chapters 7-9
Friedrich Nietzsche was a German doctor and philosopher that was born in the mid-19th century. His book, Beyond Good and Evil was one of the last books he wrote, during the period of 1886 to 1888 - a two year period when he authored a total of seven books. Beyond Good and Evilbecame one of the best-known in that group and is commonly viewed as a book written by a philosopher for philosophers. At this point in Nietzsche's life, he viewed certain types of philosophy as counterproductive, such as universalism, or the idea that some specific truths could be applied across all ages, to all people, in all societies. Instead, he believed that it depends on the time, situation, and perspective to figure out when personal sacrifice is worth the public good. This is explored in this book.
Beyond Good and Evilis broken down into nine chapters. Within those are 296 short essays, ranging from a simple paragraph to a few pages. Each chapter had a specific area of philosophy as its focus. They are: 1. 1: On the Prejudice of Philosophers 2. 2: The Free Spirit 3. 3: The Religious Essence 4. 4: Maxims and Interludes 5. 5: On the Natural History of Morals 6. 6: We Scholars 7. 7: Our Virtues 8. 8: Peoples and Fatherlands 9. 9: What is Noble?
Nietzsche wastes no time by starting with some strong words against the ancient philosophers and religions. With a very logical, although complex argument, Nietzsche suggests that all religion and philosophy can be summarized into simple prejudice; a prejudice that--not coincidentally--supports the perspective of the philosopher or preacher. Nietzsche claims that because of their limitations, religion and philosophy cannot uncover universal truths. On the other hand, Nietzsche views himself, and acknowledges that there may be others, that are free spirits. A free spiritis someone who is truly able to think for themselves and not be biased by society, the outcomes of their truths, or personal incentive, but only by the mission to identify things that are false. Nietzsche believed that an absolute truth as difficult to find, but finding falsehoods was easier and could lead to truth.
One of the concepts Nietzsche is most well-known for, much of which comes out of Beyond Good and Evil, is that truth and thoughts are ever-changing and developing, which is why the ideas embraced by religions and philosophers in one age may not be considered 'truth' at some later time. While 'the world is flat' is a cliché example, it's exactly the process Nietzsche expects all thoughts and ideas to follow. The drivers of changing truths and facts are power and will, according to Nietzsche. So those that hold power--or the power inherent in strongly held, popular thoughts--may define truth today, but when that power base shifts, so might the definition of morality, good, and evil - hence the name of the book: Beyond Good and Evil.
This is where Nietzsche discusses a little more about what he views as virtue, culture and nations, and then, in closing, his idea of nobility, and what kind of person is noble. These chapters offer a glimpse into Nietzsche's psyche, if for no other reason than as a native German, he praises the Jewish ethnicity and attacks his own country's trend towards anti-Semitism, 50 years before the Holocaust. His native Germany isn't the only country Nietzsche criticized. He thought the English were headed down a gloomy road, and one that included even more brutality on other nations than Germany. However, he also saw France as Europe's home to the best taste, and even called the French the most refined culture in all of Europe. Interestingly--especially when you consider the creation of the European Union--one of Nietzsche's closing statements is that 'the time for petty politics is past: the very next century will bring with it the struggle for mastery over the whole earth.' Two World Wars...
Beyond Good and Evil Beyond Good and Evil was written by Friedrich Nietzsche and published in 1886.
Beyond Good and Evil. Beyond Good and Evil is a comprehensive overview of Nietzsche's mature philosophy. The book consists of 296 aphorisms, ranging in length from a few sentences to a few pages. These aphorisms are grouped thematically into nine different chapters and are bookended by a preface and a poem. While each aphorism can stand on its own, there is also something of a linear progression between aphorisms within chapters and from one chapter to another.