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, reliable and evil. Nietzsche demonstrates that the Christian global 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 area.
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Additional resources for Beyond Good and Evil (Penguin Classics)
What strange simplification and falsification mankind lives in! One can never cease to marvel once one has acquired eyes for this marvel! 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!
But let us stop and reflect: it is time we did so. Kant asked himself: how are synthetic judgements a priori possible? - and what, really, did he answer? By means of a faculty: but unfortunately not in a few -words, but so circumspectly, venerably, and with such an expenditure of German profundity and flourishes that the comical niaiserie allemande involved in such an answer was overlooked. People even lost their heads altogether on account of this new faculty, and the rejoicing reached its climax when Kant went on further to discover a moral faculty in man - for at that time the Germans were still moral and by no means practitioners of Realpolitik.
Between ourselves, it is not at all necessary by that same act to get rid of 'the soul' itself and thus forgo one of the oldest and most venerable of hypotheses: as is often the way with clumsy naturalists, who can hardly touch 'the soul' without losing it. But the road to new forms and refinements of the soul-hypothesis stands open: and such conceptions as 'mortal soul' and 'soul as multiplicity of the subject' and 'soul 43 BEYOND GOOD AND EVIL as social structure of the drives and emotions' want henceforth to possess civic rights in science.
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