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Beyond Good and Evil

Friedrich Nietzsche/1886 / 19th century
Critique Of MoralityNobility And DecadencePerspectivismWill To Power

Ethics in the Continental tradition, oriented around critique of morality and nobility and decadence.

Beyond Good and Evil is Nietzsche's aphoristic assault on the moral and philosophical prejudices of Europe after Thus Spoke Zarathustra. It challenges inherited oppositions between good and evil, exposes the psychology of philosophers, and advances a more experimental vision of value and rank.

261 excerpts/10 sections
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Chapters

The structural skeleton of the work

Section 1

PREFACE

4 excerpts

Top themes in this chapter

Philosophy3 excerptsCritique Of Dogmatism1 excerptCritique Of Platonism1 excerptDogmatism1 excerptEpistemology1 excerpt

Truth as Woman

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 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.

Section 2

Chapter I. PREJUDICES OF PHILOSOPHERS

33 excerpts

Top themes in this chapter

Psychology4 excerptsEpistemology2 excerptsFree Will2 excerptsModernity2 excerptsMorality2 excerpts

Risking Untruth's Value

Granted that we want the truth: WHY NOT RATHER untruth? And uncertainty? Even ignorance? The problem of the value of truth presented itself before us--or was it we who presented ourselves before the problem? Which of us is the Oedipus here? Which the Sphinx? It would seem to be a rendezvous of questions and notes of interrogation. And could it be believed that it at last seems to us as if the problem had never been propounded before, as if we were the first to discern it, get a sight of it, and RISK RAISING it? For there is risk in raising it, perhaps there is no greater risk.

Section 3

Chapter II. THE FREE SPIRIT

26 excerpts

Top themes in this chapter

Philosophy5 excerptsTruth4 excerptsHuman Nature3 excerptsMorality3 excerptsCynicism2 excerpts

Truth vs Semblance

Why NOT? It is nothing more than a moral prejudice that truth is worth more than semblance; it is, in fact, the worst proved supposition in the world. So much must be conceded: there could have been no life at all except upon the basis of perspective estimates and semblances; and if, with the virtuous enthusiasm and stupidity of many philosophers, one wished to do away altogether with the "seeming world"--well, granted that YOU could do that,--at least nothing of your "truth" would thereby remain! Indeed, what is it that forces us in general to the supposition that there is an essential opposition of "true" and "false"? Is it not enough to suppose degrees of seemingness, and as it were lighter and darker shades and tones of semblance--different valeurs, as the painters say?

Section 4

Chapter III. THE RELIGIOUS MOOD

18 excerpts

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Religion6 excerptsCulture3 excerptsPhilosophy3 excerptsFaith2 excerptsPhilosophy Of Religion2 excerpts

The Eternal Child

The distance, and as it were the space around man, grows with the strength of his intellectual vision and insight: his world becomes profounder; new stars, new enigmas, and notions are ever coming into view. Perhaps everything on which the intellectual eye has exercised its acuteness and profundity has just been an occasion for its exercise, something of a game, something for children and childish minds. Perhaps the most solemn conceptions that have caused the most fighting and suffering, the conceptions "God" and "sin," will one day seem to us of no more importance than a child's plaything or a child's pain seems to an old man;--and perhaps another plaything and another pain will then be necessary once more for "the old man"--always childish enough, an eternal child!

Section 6

Chapter V. THE NATURAL HISTORY OF MORALS

27 excerpts

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Morality11 excerptsLeadership4 excerptsPerception4 excerptsSociety3 excerptsConstraint2 excerpts

Tyranny's Creative Freedom

The singular fact remains, however, that everything of the nature of freedom, elegance, boldness, dance, and masterly certainty, which exists or has existed, whether it be in thought itself, or in administration, or in speaking and persuading, in art just as in conduct, has only developed by means of the tyranny of such arbitrary law, and in all seriousness, it is not at all improbable that precisely this is "nature" and "natural"--and not laisser-aller! Every artist knows how different from the state of letting himself go, is his "most natural" condition, the free arranging, locating, disposing, and constructing in the moments of "inspiration"--and how strictly and delicately he then obeys a thousand laws, which, by their very rigidness and precision, defy all formulation by means of ideas (even the most stable idea has, in comparison therewith, something floating, manifold, and ambiguous in it).

Section 7

Chapter VI. WE SCHOLARS

16 excerpts

Top themes in this chapter

Skepticism7 excerptsPhilosophy4 excerptsPhilosopher's Role2 excerptsArt And Philosophy1 excerptCreation And Interpretation1 excerpt

Philosophers as Law-Givers

The philosophical workers, after the excellent pattern of Kant and Hegel, have to fix and formalize some great existing body of valuations--that is to say, former DETERMINATIONS OF VALUE, creations of value, which have become prevalent, and are for a time called "truths"--whether in the domain of the LOGICAL, the POLITICAL (moral), or the ARTISTIC. It is for these investigators to make whatever has happened and been esteemed hitherto, conspicuous, conceivable, intelligible, and manageable, to shorten everything long, even "time" itself, and to SUBJUGATE the entire past: an immense and wonderful task, in the carrying out of which all refined pride, all tenacious will, can surely find satisfaction. THE REAL PHILOSOPHERS, HOWEVER, ARE COMMANDERS AND LAW-GIVERS; they say: "Thus SHALL it be!" They determine first the Whither and the Why of mankind, and thereby set aside the previous labour of all philosophical workers, and all subjugators of the past--they grasp at the future with a creative hand, and whatever is and was, becomes for them thereby a means, an instrument, and a hammer. Their "knowing" is CREATING, their creating is a law-giving, their will to truth is--WILL TO POWER.

Section 8

Chapter VII. OUR VIRTUES

26 excerpts

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Human Nature3 excerptsMorality3 excerptsGender Roles2 excerptsHistorical Sense2 excerptsIndividualism2 excerpts

Despising in Love

To love one's enemies? I think that has been well learnt: it takes place thousands of times at present on a large and small scale; indeed, at times the higher and sublimer thing takes place:--we learn to DESPISE when we love, and precisely when we love best; all of it, however, unconsciously, without noise, without ostentation, with the shame and secrecy of goodness, which forbids the utterance of the pompous word and the formula of virtue. Morality as attitude--is opposed to our taste nowadays. This is ALSO an advance, as it was an advance in our fathers that religion as an attitude finally became opposed to their taste, including the enmity and Voltairean bitterness against religion (and all that formerly belonged to freethinker-pantomime). It is the music in our conscience, the dance in our spirit, to which Puritan litanies, moral sermons, and goody-goodness won't chime.

Section 9

Chapter VIII. PEOPLES AND COUNTRIES

20 excerpts

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Cultural Influence3 excerptsGerman Identity3 excerptsArtistic Expression2 excerptsCreativity2 excerptsCultural Evolution2 excerpts

Germany's Timeless Soul

All in all, however, no beauty, no South, nothing of the delicate southern clearness of the sky, nothing of grace, no dance, hardly a will to logic; a certain clumsiness even, which is also emphasized, as though the artist wished to say to us: "It is part of my intention"; a cumbersome drapery, something arbitrarily barbaric and ceremonious, a flirring of learned and venerable conceits and witticisms; something German in the best and worst sense of the word, something in the German style, manifold, formless, and inexhaustible; a certain German potency and super-plenitude of soul, which is not afraid to hide itself under the RAFFINEMENTS of decadence--which, perhaps, feels itself most at ease there; a real, genuine token of the German soul, which is at the same time young and aged, too ripe and yet still too rich in futurity. This kind of music expresses best what I think of the Germans: they belong to the day before yesterday and the day after tomorrow--THEY HAVE AS YET NO TODAY.

Section 10

Chapter IX. WHAT IS NOBLE?

50 excerpts

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Morality5 excerptsFriendship3 excerptsIsolation3 excerptsAristocracy2 excerptsIndividuality2 excerpts

Nobility as Self-Reverence

What is noble? What does the word "noble" still mean for us nowadays? How does the noble man betray himself, how is he recognized under this heavy overcast sky of the commencing plebeianism, by which everything is rendered opaque and leaden?--It is not his actions which establish his claim--actions are always ambiguous, always inscrutable; neither is it his "works." One finds nowadays among artists and scholars plenty of those who betray by their works that a profound longing for nobleness impels them; but this very NEED of nobleness is radically different from the needs of the noble soul itself, and is in fact the eloquent and dangerous sign of the lack thereof. It is not the works, but the BELIEF which is here decisive and determines the order of rank--to employ once more an old religious formula with a new and deeper meaning--it is some fundamental certainty which a noble soul has about itself, something which is not to be sought, is not to be found, and perhaps, also, is not to be lost.--THE NOBLE SOUL HAS REVERENCE FOR ITSELF.