Beyond Good and Evil, by Friedrich NietzscheThe Project Gutenberg EBook of Beyond Good and Evil, by Friedrich NietzscheThis eBook is for the use of anyone anywhere at no cost and withalmost no restrictions whatsoever. You may copy it, give it away orre-use it under the terms of the Project Gutenberg License includedwith this eBook or online at www.gutenberg.orgTitle: Beyond Good and EvilAuthor: Friedrich NietzscheTranslator: Helen ZimmernRelease Date: December 7, 2009 EBook #4363Last Updated: February 4, 2013Language: EnglishCharacter set encoding: ASCII. START OF THIS PROJECT GUTENBERG EBOOK BEYOND GOOD AND EVIL.Produced by John Mamoun, Charles Franks, David Widger and the OnlineDistributed Proofreading TeamBEYOND GOOD AND EVILBy Friedrich NietzscheTranslated by Helen Zimmern.
TRANSCRIBER'S NOTE ABOUT THIS E-TEXT EDITION:The following is a reprint of the Helen Zimmern translation from Germaninto English of 'Beyond Good and Evil,' as published in The CompleteWorks of Friedrich Nietzsche (1909-1913). Some adaptations from theoriginal text were made to format it into an e-text. Italics in theoriginal book are capitalized in this e-text, except for most foreignlanguage phrases that were italicized.
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Original footnotes are put inbrackets at the points where they are cited in the text. Somespellings were altered. 'To-day' and 'To-morrow' are spelled 'today' and'tomorrow.' Some words containing the letters 'ise' in the originaltext, such as 'idealise,' had these letters changed to 'ize,' such as'idealize.' 'Sceptic' was changed to 'skeptic.' ContentsPREJUDICES OF PHILOSOPHERSTHE FREE SPIRITTHE RELIGIOUS MOODAPOPHTHEGMS AND INTERLUDESTHE NATURAL HISTORY OF MORALSWE SCHOLARSOUR VIRTUESPEOPLES AND COUNTRIESWHAT IS NOBLE?
PREFACESUPPOSING that Truth is a woman—what then? Is there not ground forsuspecting that all philosophers, in so far as they have been dogmatists,have failed to understand women—that the terrible seriousness andclumsy importunity with which they have usually paid their addresses toTruth, have been unskilled and unseemly methods for winning a woman?Certainly she has never allowed herself to be won; and at present everykind of dogma stands with sad and discouraged mien—IF, indeed, itstands 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 lastgasp.
PREJUDICES OF PHILOSOPHERS1. The Will to Truth, which is to tempt us to many a hazardous enterprise,the famous Truthfulness of which all philosophers have hitherto spokenwith respect, what questions has this Will to Truth not laid before us!What strange, perplexing, questionable questions! It is already a longstory; yet it seems as if it were hardly commenced. Is it any wonder if weat last grow distrustful, lose patience, and turn impatiently away? Thatthis Sphinx teaches us at last to ask questions ourselves?
WHO is itreally 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 ofthis Will—until at last we came to an absolute standstill before ayet 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 beforeus—or was it we who presented ourselves before the problem? Which ofus is the Oedipus here?
Which the Sphinx? It would seem to be a rendezvousof questions and notes of interrogation.
And could it be believed that itat last seems to us as if the problem had never been propounded before, asif we were the first to discern it, get a sight of it, and RISK RAISINGit? For there is risk in raising it, perhaps there is no greater risk.2. 'HOW COULD anything originate out of its opposite? For example, truthout of error?
Or the Will to Truth out of the will to deception? Or thegenerous deed out of selfishness? Or the pure sun-bright vision of thewise man out of covetousness? Such genesis is impossible; whoever dreamsof it is a fool, nay, worse than a fool; things of the highest value musthave a different origin, an origin of THEIR own—in this transitory,seductive, illusory, paltry world, in this turmoil of delusion andcupidity, they cannot have their source.
But rather in the lap of Being,in the intransitory, in the concealed God, in the 'Thing-in-itself—THEREmust be their source, and nowhere else!' —This mode of reasoningdiscloses the typical prejudice by which metaphysicians of all times canbe recognized, this mode of valuation is at the back of all their logicalprocedure; through this 'belief' of theirs, they exert themselves fortheir 'knowledge,' for something that is in the end solemnly christened'the Truth.' The fundamental belief of metaphysicians is THE BELIEF INANTITHESES OF VALUES. It never occurred even to the wariest of them todoubt here on the very threshold (where doubt, however, was mostnecessary); though they had made a solemn vow, 'DE OMNIBUS DUBITANDUM.' THE FREE SPIRIT24.
O sancta simplicitas! In what strange simplification andfalsification man lives! One can never cease wondering when once one hasgot eyes for beholding this marvel! How we have made everything around usclear and free and easy and simple! How we have been able to give oursenses a passport to everything superficial, our thoughts a godlike desirefor wanton pranks and wrong inferences!—how from the beginning, wehave contrived to retain our ignorance in order to enjoy an almostinconceivable freedom, thoughtlessness, imprudence, heartiness, and gaiety—inorder to enjoy life! And only on this solidified, granite-like foundationof ignorance could knowledge rear itself hitherto, the will to knowledgeon the foundation of a far more powerful will, the will to ignorance, tothe uncertain, to the untrue!
Not as its opposite, but—as itsrefinement! It is to be hoped, indeed, that LANGUAGE, here as elsewhere,will not get over its awkwardness, and that it will continue to talk ofopposites where there are only degrees and many refinements of gradation;it is equally to be hoped that the incarnated Tartuffery of morals, whichnow belongs to our unconquerable 'flesh and blood,' will turn the wordsround in the mouths of us discerning ones.
Here and there we understandit, and laugh at the way in which precisely the best knowledge seeks mostto retain us in this SIMPLIFIED, thoroughly artificial, suitably imagined,and suitably falsified world: at the way in which, whether it will or not,it loves error, because, as living itself, it loves life!25. After such a cheerful commencement, a serious word would fain beheard; it appeals to the most serious minds. Take care, ye philosophersand friends of knowledge, and beware of martyrdom! Of suffering 'for thetruth's sake'! Even in your own defense! It spoils all the innocence andfine neutrality of your conscience; it makes you headstrong againstobjections and red rags; it stupefies, animalizes, and brutalizes, when inthe struggle with danger, slander, suspicion, expulsion, and even worseconsequences of enmity, ye have at last to play your last card asprotectors of truth upon earth—as though 'the Truth' were such aninnocent and incompetent creature as to require protectors!
And you of allpeople, ye knights of the sorrowful countenance, Messrs Loafers andCobweb-spinners of the spirit! Finally, ye know sufficiently well that itcannot be of any consequence if YE just carry your point; ye know thathitherto no philosopher has carried his point, and that there might be amore laudable truthfulness in every little interrogative mark which youplace after your special words and favourite doctrines (and occasionallyafter yourselves) than in all the solemn pantomime and trumping gamesbefore accusers and law-courts!
Rather go out of the way! Flee intoconcealment! And have your masks and your ruses, that ye may be mistakenfor what you are, or somewhat feared! And pray, don't forget the garden,the garden with golden trellis-work! And have people around you who are asa garden—or as music on the waters at eventide, when already the daybecomes a memory. Choose the GOOD solitude, the free, wanton, lightsomesolitude, which also gives you the right still to remain good in any sensewhatsoever!
How poisonous, how crafty, how bad, does every long war makeone, which cannot be waged openly by means of force! How PERSONAL does along fear make one, a long watching of enemies, of possible enemies! Thesepariahs of society, these long-pursued, badly-persecuted ones—alsothe compulsory recluses, the Spinozas or Giordano Brunos—alwaysbecome in the end, even under the most intellectual masquerade, andperhaps without being themselves aware of it, refined vengeance-seekersand poison-Brewers (just lay bare the foundation of Spinoza's ethics andtheology!), not to speak of the stupidity of moral indignation, which isthe unfailing sign in a philosopher that the sense of philosophical humourhas left him. The martyrdom of the philosopher, his 'sacrifice for thesake of truth,' forces into the light whatever of the agitator and actorlurks in him; and if one has hitherto contemplated him only with artisticcuriosity, with regard to many a philosopher it is easy to understand thedangerous desire to see him also in his deterioration (deteriorated into a'martyr,' into a stage-and-tribune-bawler).
Only, that it is necessarywith such a desire to be clear WHAT spectacle one will see in any case—merelya satyric play, merely an epilogue farce, merely the continued proof thatthe long, real tragedy IS AT AN END, supposing that every philosophy hasbeen a long tragedy in its origin.26. Every select man strives instinctively for a citadel and a privacy,where he is FREE from the crowd, the many, the majority—where he mayforget 'men who are the rule,' as their exception;—exclusive only ofthe case in which he is pushed straight to such men by a still strongerinstinct, as a discerner in the great and exceptional sense. Whoever, inintercourse with men, does not occasionally glisten in all the green andgrey colours of distress, owing to disgust, satiety, sympathy, gloominess,and solitariness, is assuredly not a man of elevated tastes; supposing,however, that he does not voluntarily take all this burden and disgustupon himself, that he persistently avoids it, and remains, as I said,quietly and proudly hidden in his citadel, one thing is then certain: hewas not made, he was not predestined for knowledge. For as such, he wouldone day have to say to himself: 'The devil take my good taste! But 'therule' is more interesting than the exception—than myself, theexception!'
And he would go DOWN, and above all, he would go 'inside.' Thelong and serious study of the AVERAGE man—and consequently muchdisguise, self-overcoming, familiarity, and bad intercourse (allintercourse is bad intercourse except with one's equals):—thatconstitutes a necessary part of the life-history of every philosopher;perhaps the most disagreeable, odious, and disappointing part. If he isfortunate, however, as a favourite child of knowledge should be, he willmeet with suitable auxiliaries who will shorten and lighten his task; Imean so-called cynics, those who simply recognize the animal, thecommonplace and 'the rule' in themselves, and at the same time have somuch spirituality and ticklishness as to make them talk of themselves andtheir like BEFORE WITNESSES—sometimes they wallow, even in books, ason their own dung-hill. THE RELIGIOUS MOOD45. The human soul and its limits, the range of man's inner experienceshitherto attained, the heights, depths, and distances of theseexperiences, the entire history of the soul UP TO THE PRESENT TIME, andits still unexhausted possibilities: this is the preordainedhunting-domain for a born psychologist and lover of a 'big hunt'.
But howoften must he say despairingly to himself: 'A single individual! Alas,only a single individual! And this great forest, this virgin forest!' Sohe would like to have some hundreds of hunting assistants, and finetrained hounds, that he could send into the history of the human soul, todrive HIS game together. In vain: again and again he experiences,profoundly and bitterly, how difficult it is to find assistants and dogsfor all the things that directly excite his curiosity. The evil of sendingscholars into new and dangerous hunting-domains, where courage, sagacity,and subtlety in every sense are required, is that they are no longerserviceable just when the 'BIG hunt,' and also the great danger commences,—itis precisely then that they lose their keen eye and nose. In order, forinstance, to divine and determine what sort of history the problem ofKNOWLEDGE AND CONSCIENCE has hitherto had in the souls of hominesreligiosi, a person would perhaps himself have to possess as profound, asbruised, as immense an experience as the intellectual conscience ofPascal; and then he would still require that wide-spread heaven of clear,wicked spirituality, which, from above, would be able to oversee, arrange,and effectively formulize this mass of dangerous and painful experiences.—Butwho could do me this service!
And who would have time to wait for suchservants!—they evidently appear too rarely, they are so improbableat all times! Eventually one must do everything ONESELF in order to knowsomething; which means that one has MUCH to do!—But a curiosity likemine is once for all the most agreeable of vices—pardon me! I meanto say that the love of truth has its reward in heaven, and already uponearth.46.
Beyond Good and Evil 2 currently does not have a release date or expected release window. However, the several reveals from Ubisoft indicate the game is well into production, so a 2020 release isn’t unlikely. What consoles and platforms will Beyond Good and Evil be available on?No platforms have officially been confirmed for Beyond Good and Evil 2 yet.
PS4 and Xbox One are the most likely candidates however, with a PC, Nintendo Switch or next-gen release also possible. What’s Beyond Good and Evil 2 about?A prequel to the 2003 original, Beyond Good and Evil 2 is set in the 24th century and is believed to follow Dakini as she searches for an artefact called Moksha’s Gate, while simultaneously fighting against System 3’s enslavement of human-animal hybrids.The game will be a third-person action-adventure game set in an open world allowing players to explore the galaxy, and will include both single-player and multi-player support.