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Beyond Good and Evil

Friedrich Nietzsche

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Beyond Good and Evil

2 of 301

PREFACE

SUPPOSING that Truth is a woman—what then? Is

there not ground for suspecting that all philosophers, in so

far as they have been dogmatists, have failed to understand

women—that the terrible seriousness and clumsy

importunity with which they have usually paid their

addresses to Truth, have been unskilled and unseemly

methods for winning a woman? Certainly she has never

allowed herself to be won; and at present every kind of

dogma stands with sad and discouraged mien—IF, indeed,

it stands at all! For there are scoffers who maintain that it

has fallen, that all dogma lies on the ground—nay more,

that it is at its last gasp. But to speak seriously, there are

good grounds for hoping that all dogmatizing in

philosophy, whatever solemn, whatever conclusive and

decided airs it has assumed, may have been only a noble

puerilism and tyronism; and probably the time is at hand

when it will be once and again understood WHAT has

actually sufficed for the basis of such imposing and

absolute philosophical edifices as the dogmatists have

hitherto reared: perhaps some popular superstition of

immemorial time (such as the soul-superstition, which, in

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the form of subject- and ego-superstition, has not yet

ceased doing mischief): perhaps some play upon words, a

deception on the part of grammar, or an audacious

generalization of very restricted, very personal, very

human—all-too-human facts. The philosophy of the

dogmatists, it is to be hoped, was only a promise for

thousands of years afterwards, as was astrology in still

earlier times, in the service of which probably more

labour, gold, acuteness, and patience have been spent than

on any actual science hitherto: we owe to it, and to its

‘super- terrestrial’ pretensions in Asia and Egypt, the grand

style of architecture. It seems that in order to inscribe

themselves upon the heart of humanity with everlasting

claims, all great things have first to wander about the earth

as enormous and awe- inspiring caricatures: dogmatic

philosophy has been a caricature of this kind—for

instance, the Vedanta doctrine in Asia, and Platonism in

Europe. Let us not be ungrateful to it, although it must

certainly be confessed that the worst, the most tiresome,

and the most dangerous of errors hitherto has been a

dogmatist error—namely, Plato’s invention of Pure Spirit

and the Good in Itself. But now when it has been

surmounted, when Europe, rid of this nightmare, can

again draw breath freely and at least enjoy a healthier—

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sleep, we, WHOSE DUTY IS WAKEFULNESS

ITSELF, are the heirs of all the strength which the struggle

against this error has fostered. It amounted to the very

inversion of truth, and the denial of the

PERSPECTIVE—the fundamental condition—of life, to

speak of Spirit and the Good as Plato spoke of them;

indeed one might ask, as a physician: ‘How did such a

malady attack that finest product of antiquity, Plato? Had

the wicked Socrates really corrupted him? Was Socrates

after all a corrupter of youths, and deserved his hemlock?’

But the struggle against Plato, or—to speak plainer, and

for the ‘people’—the struggle against the ecclesiastical

oppression of millenniums of Christianity (FOR

CHRISITIANITY IS PLATONISM FOR THE

‘PEOPLE’), produced in Europe a magnificent tension of

soul, such as had not existed anywhere previously; with

such a tensely strained bow one can now aim at the

furthest goals. As a matter of fact, the European feels this

tension as a state of distress, and twice attempts have been

made in grand style to unbend the bow: once by means of

Jesuitism, and the second time by means of democratic

enlightenment—which, with the aid of liberty of the press

and newspaper-reading, might, in fact, bring it about that

the spirit would not so easily find itself in ‘distress’! (The

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Germans invented gunpowder-all credit to them! but they

again made things square—they invented printing.) But

we, who are neither Jesuits, nor democrats, nor even

sufficiently Germans, we GOOD EUROPEANS, and

free, VERY free spirits—we have it still, all the distress of

spirit and all the tension of its bow! And perhaps also the

arrow, the duty, and, who knows? THE GOAL TO AIM

AT….

Sils Maria Upper Engadine, JUNE, 1885.

Beyond Good and Evil

6 of 301

CHAPTER I: PREJUDICES OF

PHILOSOPHERS

1. The Will to Truth, which is to tempt us to many a

hazardous enterprise, the famous Truthfulness of which all

philosophers have hitherto spoken with respect, what

questions has this Will to Truth not laid before us! What

strange, perplexing, questionable questions! It is already a

long story; yet it seems as if it were hardly commenced. Is

it any wonder if we at last grow distrustful, lose patience,

and turn impatiently away? That this Sphinx teaches us at

last to ask questions ourselves? WHO is it really that puts

questions to us here? WHAT really is this ‘Will to Truth’

in us? In fact we made a long halt at the question as to the

origin of this Will—until at last we came to an absolute

standstill before a yet more fundamental question. We

inquired about the VALUE of this Will. Granted that we

want the truth: WHY NOT RATHER untruth? And

uncertainty? Even ignorance? The problem of the value of

truth presented itself before us—or was it we who

presented ourselves before the problem? Which of us is

the Oedipus here? Which the Sphinx? It would seem to

be a rendezvous of questions and notes of interrogation.

Beyond Good and Evil

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And could it be believed that it at last seems to us as if the

problem had never been propounded before, as if we were

the first to discern it, get a sight of it, and RISK

RAISING it? For there is risk in raising it, perhaps there is

no greater risk.

2. ‘HOW COULD anything originate out of its

opposite? For example, truth out of error? or the Will to

Truth out of the will to deception? or the generous deed

out of selfishness? or the pure sun-bright vision of the wise

man out of covetousness? Such genesis is impossible;

whoever dreams of it is a fool, nay, worse than a fool;

things of the highest value must have a different origin, an

origin of THEIR own—in this transitory, seductive,

illusory, paltry world, in this turmoil of delusion and

cupidity, they cannot have their source. But rather in the

lap of Being, in the intransitory, in the concealed God, in

the ‘Thing-in-itself— THERE must be their source, and

nowhere else!’—This mode of reasoning discloses the

typical prejudice by which metaphysicians of all times can

be recognized, this mode of valuation is at the back of all

their logical procedure; through this ‘belief’ of theirs, they

exert themselves for their ‘knowledge,’ for something that

is in the end solemnly christened ‘the Truth.’ The

fundamental belief of metaphysicians is THE BELIEF IN

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ANTITHESES OF VALUES. It never occurred even to

the wariest of them to doubt here on the very threshold

(where doubt, however, was most necessary); though they

had made a solemn vow, ‘DE OMNIBUS

DUBITANDUM.’ For it may be doubted, firstly, whether

antitheses exist at all; and secondly, whether the popular

valuations and antitheses of value upon which

metaphysicians have set their seal, are not perhaps merely

superficial estimates, merely provisional perspectives,

besides being probably made from some corner, perhaps

from below—‘frog perspectives,’ as it were, to borrow an

expression current among painters. In spite of all the value

which may belong to the true, the positive, and the

unselfish, it might be possible that a higher and more

fundamental value for life generally should be assigned to

pretence, to the will to delusion, to selfishness, and

cupidity. It might even be possible that WHAT constitutes

the value of those good and respected things, consists

precisely in their being insidiously related, knotted, and

crocheted to these evil and apparently opposed things—

perhaps even in being essentially identical with them.

Perhaps! But who wishes to concern himself with such

dangerous ‘Perhapses’! For that investigation one must

await the advent of a new order of philosophers, such as

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will have other tastes and inclinations, the reverse of those

hitherto prevalent—philosophers of the dangerous

‘Perhaps’ in every sense of the term. And to speak in all

seriousness, I see such new philosophers beginning to

appear.

3. Having kept a sharp eye on philosophers, and having

read between their lines long enough, I now say to myself

that the greater part of conscious thinking must be

counted among the instinctive functions, and it is so even

in the case of philosophical thinking; one has here to learn

anew, as one learned anew about heredity and ‘innateness.’

As little as the act of birth comes into consideration in the

whole process and procedure of heredity, just as little is

‘being-conscious’ OPPOSED to the instinctive in any

decisive sense; the greater part of the conscious thinking of

a philosopher is secretly influenced by his instincts, and

forced into definite channels. And behind all logic and its

seeming sovereignty of movement, there are valuations, or

to speak more plainly, physiological demands, for the

maintenance of a definite mode of life For example, that

the certain is worth more than the uncertain, that illusion

is less valuable than ‘truth’ such valuations, in spite of their

regulative importance for US, might notwithstanding be

only superficial valuations, special kinds of maiserie, such

Beyond Good and Evil

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as may be necessary for the maintenance of beings such as

ourselves. Supposing, in effect, that man is not just the

‘measure of things.’

4. The falseness of an opinion is not for us any

objection to it: it is here, perhaps, that our new language

sounds most strangely. The question is, how far an

opinion is life-furthering, life- preserving, species-

preserving, perhaps species-rearing, and we are

fundamentally inclined to maintain that the falsest opinions

(to which the synthetic judgments a priori belong), are the

most indispensable to us, that without a recognition of

logical fictions, without a comparison of reality with the

purely IMAGINED world of the absolute and immutable,

without a constant counterfeiting of the world by means

of numbers, man could not live—that the renunciation of

false opinions would be a renunciation of life, a negation

of life. TO RECOGNISE UNTRUTH AS A

CONDITION OF LIFE; that is certainly to impugn the

traditional ideas of value in a dangerous manner, and a

philosophy which ventures to do so, has thereby alone

placed itself beyond good and evil.

5. That which causes philosophers to be regarded half-

distrustfully and half-mockingly, is not the oft-repeated

discovery how innocent they are—how often and easily

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