Nietzsche, Friedrich Wilhelm, 1844-1900; Nietzsche, Friedrich Wilhelm, 1844-1900 -- Criticism and interpretation; Philosophy
In many ways this book is the profoundest of all the writings Nietzsche
left us. For the first time he separates theological and moral
prejudices and traces them to different origins. This is one of the
most important steps taken by him. By so doing he became an explorer
of entirely new fields. The moral historians and psychologists who
preceded him had considered moral precepts and Christian injunctions
as stemming from the same source: their genealogies had led them to
the same common spring. Nietzsche entered the search with new methods.
He applied the philologie test to all moral values. He brought to his
task, in addition to a historical sense, what he calls "an innate
faculty of psychological discrimination _par excellence._" He posed the
following questions, and endeavoured to answer them by inquiring into
the minutest aspects of historical conditions: "Under what conditions
did Man invent for himself those judgments of value, 'good' and 'evil'?
_And what intrinsic value do they possess in themselves?_ Have they
up to the present hindered or advanced human well-being"? Are they a
symptom of the distress, impoverishment, and degeneration of Human
Life? Or, conversely, is it in them that is manifested the fulness, the
strength, and the will of Life, its courage, its self-confidence, its
future?" In his research, Nietzsche first questioned the value of pity.
He found it to be a symptom of modern civilisation--a quality held in
contempt by the older philosophers, even by such widely dissimilar
minds as Plato, Spinoza, La Rochefoucauld and Kant--but a quality
given high place by the more modern thinkers. Despite the seemingly
apparent isolation of the problem of pity-morality, Nietzsche saw that
in truth it was a question which underlay all other moral propositions;
and, using it as a ground-work for his research, he began to question
the utility of all those values held as "good," to apply the qualities
of the "good man" to the needs of civilisation, and to inquire into the
results left upon the race by the "bad man."
Public-domain text, read in full here on John Shaqi.
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