Beyond Good and Evil
confirmed Nietzsche's position as the towering European philosopher of
his age. The work dramatically rejects the tradition of Western thought
with its notions of truth and God, good and evil. Nietzsche demonstrates
that the Christian world is steeped in a false piety and infected with a
'slave morality'. With wit and energy, he turns from this critique to a
philosophy that celebrates the present and demands that the individual
imposes their own 'will to power' upon the world.
This edition
includes a commentary on the text by the translator and Michael Tanner's
introduction, which explains some of the more abstract passages in Beyond Good and Evil.
Frederich
Nietzsche (1844-1900) became the chair of classical philology at Basel
University at the age of 24 until his bad health forced him to retire in
1879. He divorced himself from society until his final collapse in 1899
when he became insane. A powerfully original thinker, Nietzsche's
influence on subsequent writers, such as George Bernard Shaw, D.H.
Lawrence, Thomas Mann and Jean-Paul Sartre, was considerable.
If you enjoyed Beyond Good and Evil you might like Nietzsche's Thus Spoke Zarathustra, also available in Penguin Classics.
'One of the greatest books of a very great thinker.' —Michael Tanner
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Philosophers are accustomed to speak of the will as though it were the best-known thing in the world; indeed, Schopenhauer has given us to understand that the will alone is really known to us, absolutely and completely known, without deduction or addition. But it again and again seems to me that in this case Schopenhauer also only did what philosophers are in the habit of doing-he seems to have adopted a POPULAR PREJUDICE and exaggerated it. Willing-seems to me to be above all something COMPLICATED, something that is a unity only in name—and it is precisely in a name that popular prejudice lurks, which has got the mastery over the inadequate precautions of philosophers in all ages. So let us for once be more cautious, let us be ‘unphilosophical”: let us say that in all willing there is firstly a plurality of sensations, namely, the sensation of the condition ‘AWAY FROM WHICH we go,’ the sensation of the condition ‘TOWARDS WHICH we go,’ the sensation of this ‘FROM’ and ‘TOWARDS’ itself, and then besides, an accompanying muscular sensation, which, even without our putting in motion ‘arms and legs,’ commences its action by force of habit, directly we ‘will’ anything. Therefore, just as sensations (and indeed many kinds of sensations) are to be recognized as ingredients of the will, so, in the second place, thinking is also to be recognized; in every act of the will there is a ruling thought;—and let us not imagine it possible to sever this thought from the ‘willing,’ as if the will would then remain over! In the third place, the will is not only a complex of sensation and thinking, but it is …