Beyond Good and Evil (Prelude to a Philosophy of the Future) by Friedrich Nietzsche

By Friedrich Nietzsche

Represents Nietzsche's try and sum up his philosophy. In 9 components the publication is designed to provide the reader a accomplished suggestion of Nietzsche's notion and style:  they span "The Prejudices of Philsophers," "The loose Spirit," faith, morals, scholarship, "Our Virtues," "Peoples and Fatherlands," and "What Is Noble," in addition to epigrams and a concluding poem.  Beyond strong and Evil is essentially the most amazing and influential books of the 19th century.
   This translation through Walter Kaufmann has develop into the traditional one, for accuracy and constancy to the oddities and style of the fashion of the original.  the interpretation is predicated at the in simple terms version Nietzsche himself released, and all variation interpreting in later editions.  This quantity bargains an inclusive index of matters and individuals, in addition to a operating footnote remark at the textual content.

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When they side againstappearance, and speak of "perspective," with a new arrogance; when they 1I First cause. ) -who knows if they are not hying at bottom to win back some. thing that was formerly an even secure possession, something of the ancient domain of the faith of former times, perhaps the "immortal soul," perhaps "the old God," in short, ideas by which one could live better, that is to say, more vigorously and cheerfully,; than by '"modem idea"? There Is mttwt of these modem Idea ia this attitude, a disbelief in all that has been constructed yesterday and today; there is perhaps some slight admixture of satiety and scorn, unable to endure any longer the br-a-brac of concepts of the most diverse origin, which is the form in which socalled positivism offers itself on the market today, a disgust of the more fastidious taste at the village-fair modeyness and patchiness of all these reality-philosophasters in whom them is nothing new or genuine, except this motleyness.

Of considerable learning and originality of views, somewhat of a buffoon, much appreciated in the literary and philosophical society of the day .. " His letters to Mine d'Spinay, Mme Geoff rin, and Mine Necker have also been published. 2185 FM So1V 39 tives of human actions; in short, when anyone speaks "badlyand not even "wickedly"-of man, the lover of knowledge should listen subtly and diligently; he should altogether have an open ear wherever people talk without indignation. For the indignant and whoever perpetually tears and lacerates with his own teeth himself (or as a substitute, the world, or God, or society) may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense they are a more ordinary, more indifferent, and less instructive case.

There are heights of the soul-from which even tragedy ceases to look tragic; and rolling together all the woe of the world-who could dare to decide whether its sight would necessarily seduce us and compel us to feel pity and thus double this woe? What serves the higher type of men as nourishment or delectation must almost be poison for a very different and inferior type. The virtues of the common man might perhaps signify vices and weaknesses in a philosopher. It could be possible that a man of a high type, when degenerating and perishing, might only at that point acquire qualities that would require those in the lower sphere into which he had sunk to begin to venerate him like a saint.

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