By Friedrich Nietzsche
R. J. Hollingdale (Translator, Introduction), Michael Tanner (Introduction).
This paintings dramatically rejects the culture of Western inspiration with its notions of fact and God, stable and evil. Nietzsche demonstrates that the Christian international is steeped in a fake piety and contaminated with a "slave morality." With wit and effort, he turns from this critique to a philosophy that celebrates the current and calls for that the person imposes their very own "will to power" upon the realm.
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Extra resources for Beyond Good and Evil (Penguin Classics)
Sample text
How we have made everything around us bright and free and easy and simple! How we have known how to bestow on our senses a passport to everything superficial, on our thoughts a divine desire for wanton gambolling and false conclusions! - how we have from the very beginning understood how to retain our ignorance so as to enjoy an almost inconceivable freedom, frivolity, impetuosity, bravery, cheerfulness of life, so as to enjoy life! And only on this now firm and granite basis of ignorance has knowledge hitherto been able to rise up, the will to knowledge on the basis of a far more powerful will, the will to non-knowledge, to the uncertain, to the untrue!
The scholar's real 'interests' therefore generally lie in quite another direction, perhaps in his family or in making money or in politics; it is, indeed, almost a matter of indifference whether his little machine is set up in this region of science or that, whether the 'promising' young worker 37 BEYOND GOOD AND EVIL makes himself into a good philologist or a specialist in fungus or a chemist - he is not characterized by becoming this or that. In the philosopher, on the contrary, there is nothing whatever impersonal; and, above all, his morality bears decided and decisive testimony to who he is - that is to say, to the order of rank the innermost drives of his nature stand in relative to one another.
There are even cases in which fascination mingles with the disgust: namely where, by a caprice of nature, such an indiscreet goat and monkey is touched with genius, as in the case of the Abbe Galiani, the profoundest, most sharp-sighted and perhaps also dirtiest man of his century - he was far more profound than Voltaire and consequently also a good deal more silent. It is more often the case that, as already indicated, a scientific head is set on a monkey's body, a refined exceptional understanding on a common soul - no rare occurrence, for instance, among physicians and moral physiologists.