Download Beyond Good and Evil (Penguin Classics) by Friedrich Nietzsche PDF

By Friedrich Nietzsche

This paintings dramatically rejects the culture of Western notion with its notions of fact and God, solid 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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Extra info for Beyond Good and Evil (Penguin Classics)

Sample text

The significance of this equation can be interpreted in various ways. Michel Foucault has followed through one reading in particular, outlining the implication of the one in the other to such an extent that the notion of power, or knowledge-power, itself becomes highly abstracted and almost drained of meaning. The extreme formulation of this notion is Foucault's claim that 'there is no power without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time relations of power,' and Foucault privileges the'popular knowledge' which disturbs institutionalised discourses and their link with power.

A fragment from late 1872 asserts that 'Our natural science is bent on destruction in the pursuit of knowledge' (KSA 7:i9[i98]), and by 'destruction' Nietzsche means cultural collapse, a conclusion implicit in a second fragment from the same period: 'When I speak of the fearful possibility that knowledge is driving onto destruction, it is my least intent to complement the current generation: it has nothing of such tendencies. 18 Nietzsche is not the first to have realised the dangers of the misrecognition of the nature of truth, for it is a concern apparent in the 26 TRUTH, INTERPRETATION AND THE DIALECTIC OF NIHILISM work of Kant, too.

His interest is thus in the consequences of certain of those ideological positions, and in particular with the consequence of the ideology of metaphysics. As a cultural critic, he is concerned with changing the philosophical regime that has governed Judaeo-Christian culture. To understand this more fully we must delve further into the discourse of metaphysics. Nietzsche likens the process of concept formation to that of constructing a tomb, an act of petrifaction, inasmuch as the very nature of the concept as an iterable sign promotes a demand for universality and identity.

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