Nietzsche: Beyond Good and Evil: Prelude to a Philosophy of the Future (Cambridge Texts in the History of Philosophy)
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This is a major work by the philosopher Friedrich Nietzsche, whose writings have been deeply influential on subsequent generations of philosophers. It is offered here in a new translation by Judith Norman, with an introduction by Rolf Peter Horstmann that places the work in its historical and philosophical context.
we project and inscribe this symbol world onto things as an “in-itself,” then this is the way we have always done things, namely mythologically. The “un-free will” is mythology; in real life it is only a matter of strong and weak wills. It is almost always a symptom of what is lacking in a thinker when he senses some compulsion, need, having-to-follow, pressure, un- freedom in every “causal connection” and “psychological necessity.” It is Cause of itself. Beyond Good and Evil very
which began with the French Revolution. Wherever the religious neurosis has appeared so far, we find it connected with three dangerous dietary prescriptions: solitude, fasting, and sexual abstinence, – but without being able to say for sure which is the cause and which is the effect and whether in fact there is a causal relation at all. This last doubt seems justified by the fact that another one of the most regular symptoms of the religious neurosis, in both wild and tame peoples, is
is to even know about this feeling these days – how foreign the language of this Rousseau, Schiller, Shelley, and Byron sounds to our ear, these men in whom, collec- tively, the same European destiny which in Beethoven knew how to sing, found its way into words! – What became of German music afterwards belongs in romanticism, which is to say in a movement that was (calcu- lated historically), even briefer, more fleeting and more superficial than that great entr’acte, that European
physical strength, – they were more complete people (which at any level amounts to saying “more complete beasts” –). Corruption, as an expression of the fact that anarchy threatens inside the instincts and that the foundation of the affects, which we call “life,” has been shaken: corruption means fundamentally different things, depend- ing on the life-form in which it manifests itself. When, for instance, an aristocracy like that in France at the beginning of the Revolution throws
increasingly similar, ordinary, average, herd-like, – increasingly base! The more a psychologist – a born, inevitable psychologist and unriddler of souls – turns to exceptional cases and people, the greater the danger that he will be choked with pity: he needs hardness and cheerfulness more than anyone else. The ruin, the destruction of higher people, of strangely constituted souls, is the rule: it is horrible always to have a rule like this in front of your eyes. The manifold torment