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The Dawn of Day
Daybreak marks the arrival of Nietzsche's 'mature' philosophy and is indispensable for an understanding of his critique of morality and 'revaluation of all values'. This volume presents the distinguished translation by R. J. Hollingdale, with a new introduction that argues for a dramatic change in Nietzsche's views from Human, All too Human to Daybreak, and shows how this change, in turn, presages the main themes of Nietzsche's later and better-known works such as On the Genealogy of Morality. The edition is completed by a chronology, notes and a guide to further reading
332 pages, Kindle Edition
First published January 1, 1881
About the author
Friedrich Nietzsche
3,624 books22.7k followersFriedrich Wilhelm Nietzsche was a German classical scholar, philosopher, and critic of culture, who became one of the most influential of all modern thinkers. He began his career as a classical philologist before turning to philosophy. He became the youngest person to hold the Chair of Classical Philology at the University of Basel in 1869 at the age of 24, but resigned in 1879 due to health problems that plagued him most of his life; he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and afterward a complete loss of his mental faculties, with paralysis and probably vascular dementia. He lived his remaining years in the care of his mother until her death in 1897 and then with his sister Elisabeth Förster-Nietzsche. Nietzsche died in 1900, after experiencing pneumonia and multiple strokes.
Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master–slave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the Übermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, Fyodor Dostoevsky, and Johann Wolfgang von Goethe.
After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R.J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy—especially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism—as well as art, literature, music, poetry, politics, and popular culture.
Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master–slave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the Übermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, Fyodor Dostoevsky, and Johann Wolfgang von Goethe.
After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R.J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy—especially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism—as well as art, literature, music, poetry, politics, and popular culture.
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July 3, 2021
Morgenröthe. Gedanken über die Moralischen Vorurtheile = Daybreak: Thoughts on the Prejudices of Morality = The Dawn of Day, Friedrich Nietzsche
Nietzsche de-emphasizes the role of hedonism as a motivator and accentuates the role of a feeling of power.
His relativism, both moral and cultural, and his critique of Christianity also reaches greater maturity.
In Daybreak Nietzsche devoted a lengthy passage to his criticism of Christian biblical exegesis, including its arbitrary interpretation of objects and images in the Old Testament as prefigurements of Christ's crucifixion.
تاریخ نخستین خوانش روز دوم ماه جولای سال 2002میلادی
عنوان: سپیده دمان؛ نویسنده: فریدریش نیچه؛ مترجم علی عبداللهی؛ تهران، جامی، 1380؛ در 432ص؛ شابک 9645620821؛ چاپ دوم 1388؛ شابک9789645620828؛ در 416ص؛ چاپ چهارم، جامی، مصدق، 1396؛ در 416ص؛ شابک 9789645620828؛ موضوع اخلاق، پیشداوری، از نویسندگان آلمان؛ سده 19م
فهرست: «یادداشت مترجم»؛ «از این آن انسان»؛ «سپیده دمان»؛ «پیشگفتار»؛ «کتاب یکم»؛ «کتاب دوم»؛ «کتاب سوم»؛ «کتاب چهارم»؛ «کتب پنجم»؛ «افزوده مترجم»؛ «فرهنگ واژگان متن»؛ «منابع»؛
نام دیگر این کتاب «اندیشههایی در باب پیشداوریهای اخلاقی» است؛ درونمایه ی اصلی آن اخلاق و عرف، و کاستیها و قوتهای آن است؛ «سپیدهدم» یا «سپیده دمان» را «فردریش (فریدریش) نیچه»، نویسندهٔ ی «آلمانی»، در سی و هفت سالگی خویش، در ماه ژانویه سال1881میلادی، به پایان رساندند؛ این کتاب در تابستان همانسال، در پنج کتاب، و پانصد و هفتاد و پنج پاره، بدون عنوان اصلی منتشر شد؛ دانسته ها از زندگی و آفرینش «نیچه»، از خلال نوشتارهای دوستش به نام «پترگاست» است، ایشان بودند که گزارش در باب «سپیده دمان» را، یک دهه پس از درگذشت «نیچه»، در سال1909میلادی در «وایمار» منتشر کردند؛
جملات کوتاه و نثر شعرگونه ی «نیچه»، در این کتاب نشان، از زایش فلسفه ای به بلوغ رسیده ی ایشان میدهد، ایشان به تکانه هایی میپردازند، که انسانها را وادار میکنند، تا در دین، اخلاقیات، متافیزیک، و هنر، به دنبال تسلی باشند؛ «نیچه» در کتاب «سپیده دمان»، فردگرایی شدیدتر و رشد شخصیت را، چاره ی کار میدانند، به اجتماع و خانواده میپردازند، و از ضمیرهایی آزاد سخن به می��ن میآورند که شجاعت رهایی از تبعیضات آرمانگرایانه را دارند؛ این اثر ارزشمند که با سبک متمایز و گاها متناقض «نیچه» نگاشته شده، تقریبا به همه ی موضوعاتی که در آثار بعدی ایشان مورد بررسی قرار گرفته اند، میپردازد
نقل از متن قطعاتی از پایان کتاب: (هنگام-که آد-می همچون اندیشه روان معمولا در رودخانهی بزرگ اندیشه و احساس میزید-و حتا رویاهامان در شبانگاه در پی این رودخانه هستند-بدینسان از زندگی تمنای آرامش و سکوت میکند- حال آنکه دیگران آن دم که خود را به مراقبه و مکاشفه وامیگذارند از زندگی خواهان آرامشاند؛ بر تو و من نیز چنین میرود! ولی چه پروا تو را و مرا از این! پرندگان دیگر پروازی به دوردستتر خواهند کرد: همین بصیرت و پایبندیمان؛ آنجا که همه چیزی دریاست، دریا، دریا! - و آنگاه تا به کجا خواهیم رفت؟ میخواهیم از فراز دریا بگذریم؟ این خواهش عظیم که میخواهیم از فراز دریا بگذریم؟ این خواهش عظیم که ما را از هر لذتی بیش کنار میکند، تا به کجای مان میکشاند؟ ما را از هر لذتی بیش کران میکند، تا به کجایمان میکشاند؟ چرا بدین سوی و بس، بدان سو که تمامی خورشیدهای انسانیت تا حال فرو ده اند؟ روزی آیا حدیثمان چنین کرده خواهد شد، که روی به باختر داشتیم و سر به امید رسیدن به هندی-که لیک ناکامی بر کران بینهایت نصیبه ی مان بود؟ یا، برادران من؟ یا؟)؛ پایان نقل
تاریخ بهنگام رسانی 11/04/1400هجری خورشیدی، ا. شربیانی
Nietzsche de-emphasizes the role of hedonism as a motivator and accentuates the role of a feeling of power.
His relativism, both moral and cultural, and his critique of Christianity also reaches greater maturity.
In Daybreak Nietzsche devoted a lengthy passage to his criticism of Christian biblical exegesis, including its arbitrary interpretation of objects and images in the Old Testament as prefigurements of Christ's crucifixion.
تاریخ نخستین خوانش روز دوم ماه جولای سال 2002میلادی
عنوان: سپیده دمان؛ نویسنده: فریدریش نیچه؛ مترجم علی عبداللهی؛ تهران، جامی، 1380؛ در 432ص؛ شابک 9645620821؛ چاپ دوم 1388؛ شابک9789645620828؛ در 416ص؛ چاپ چهارم، جامی، مصدق، 1396؛ در 416ص؛ شابک 9789645620828؛ موضوع اخلاق، پیشداوری، از نویسندگان آلمان؛ سده 19م
فهرست: «یادداشت مترجم»؛ «از این آن انسان»؛ «سپیده دمان»؛ «پیشگفتار»؛ «کتاب یکم»؛ «کتاب دوم»؛ «کتاب سوم»؛ «کتاب چهارم»؛ «کتب پنجم»؛ «افزوده مترجم»؛ «فرهنگ واژگان متن»؛ «منابع»؛
نام دیگر این کتاب «اندیشههایی در باب پیشداوریهای اخلاقی» است؛ درونمایه ی اصلی آن اخلاق و عرف، و کاستیها و قوتهای آن است؛ «سپیدهدم» یا «سپیده دمان» را «فردریش (فریدریش) نیچه»، نویسندهٔ ی «آلمانی»، در سی و هفت سالگی خویش، در ماه ژانویه سال1881میلادی، به پایان رساندند؛ این کتاب در تابستان همانسال، در پنج کتاب، و پانصد و هفتاد و پنج پاره، بدون عنوان اصلی منتشر شد؛ دانسته ها از زندگی و آفرینش «نیچه»، از خلال نوشتارهای دوستش به نام «پترگاست» است، ایشان بودند که گزارش در باب «سپیده دمان» را، یک دهه پس از درگذشت «نیچه»، در سال1909میلادی در «وایمار» منتشر کردند؛
جملات کوتاه و نثر شعرگونه ی «نیچه»، در این کتاب نشان، از زایش فلسفه ای به بلوغ رسیده ی ایشان میدهد، ایشان به تکانه هایی میپردازند، که انسانها را وادار میکنند، تا در دین، اخلاقیات، متافیزیک، و هنر، به دنبال تسلی باشند؛ «نیچه» در کتاب «سپیده دمان»، فردگرایی شدیدتر و رشد شخصیت را، چاره ی کار میدانند، به اجتماع و خانواده میپردازند، و از ضمیرهایی آزاد سخن به می��ن میآورند که شجاعت رهایی از تبعیضات آرمانگرایانه را دارند؛ این اثر ارزشمند که با سبک متمایز و گاها متناقض «نیچه» نگاشته شده، تقریبا به همه ی موضوعاتی که در آثار بعدی ایشان مورد بررسی قرار گرفته اند، میپردازد
نقل از متن قطعاتی از پایان کتاب: (هنگام-که آد-می همچون اندیشه روان معمولا در رودخانهی بزرگ اندیشه و احساس میزید-و حتا رویاهامان در شبانگاه در پی این رودخانه هستند-بدینسان از زندگی تمنای آرامش و سکوت میکند- حال آنکه دیگران آن دم که خود را به مراقبه و مکاشفه وامیگذارند از زندگی خواهان آرامشاند؛ بر تو و من نیز چنین میرود! ولی چه پروا تو را و مرا از این! پرندگان دیگر پروازی به دوردستتر خواهند کرد: همین بصیرت و پایبندیمان؛ آنجا که همه چیزی دریاست، دریا، دریا! - و آنگاه تا به کجا خواهیم رفت؟ میخواهیم از فراز دریا بگذریم؟ این خواهش عظیم که میخواهیم از فراز دریا بگذریم؟ این خواهش عظیم که ما را از هر لذتی بیش کنار میکند، تا به کجای مان میکشاند؟ ما را از هر لذتی بیش کران میکند، تا به کجایمان میکشاند؟ چرا بدین سوی و بس، بدان سو که تمامی خورشیدهای انسانیت تا حال فرو ده اند؟ روزی آیا حدیثمان چنین کرده خواهد شد، که روی به باختر داشتیم و سر به امید رسیدن به هندی-که لیک ناکامی بر کران بینهایت نصیبه ی مان بود؟ یا، برادران من؟ یا؟)؛ پایان نقل
تاریخ بهنگام رسانی 11/04/1400هجری خورشیدی، ا. شربیانی
December 29, 2014
This is the dude who attacks every dude and, in the process, himself, of course. That's exactly why I love reading this dude. No dude is exempt from this dude's attack. Gotta love a dude with no exemptions.
May 27, 2017
Ό,τι και να πεις για τον Νίτσε είναι λίγο. Ακόμα κι αν δεν συμφωνείς με όλα όσα λέει, ανοίγει νέους ορίζοντες στην σκέψη σου. Σίγουρα βοηθάει το γεγονός ότι γράφει πιο εκλαϊκευμένα, σε αντίθεση με τον Σαρτρ ή τον Καντ.
December 27, 2015
I first came across Nietzsche 7 years ago with Antichrist. It was a sort of Epiphany to me. Then came Zarathustra which shook me to the core. Every now and then I open it and read a few passages like christians do with the holy bible.
Daybreak is a collection of aphorisms concerning a large variety of topics, from every-day things like the feeling of shame, to deeper, more delicate matters like the perception of morality and sin. Nietzsche, a hater of pretentiousness, fights it as always breaking down the tower of stereotypes and superstitions nourished by the closed minds of his time that are more or less the same as always.
Sky-high, timeless philosophy by one of the greatest minds in the history of mankind.
Daybreak is a collection of aphorisms concerning a large variety of topics, from every-day things like the feeling of shame, to deeper, more delicate matters like the perception of morality and sin. Nietzsche, a hater of pretentiousness, fights it as always breaking down the tower of stereotypes and superstitions nourished by the closed minds of his time that are more or less the same as always.
Sky-high, timeless philosophy by one of the greatest minds in the history of mankind.
March 6, 2021
For a long time I was planning to read the works of Friedrich Nietzsche. Recently I decided to start and some quick research pointed me to Morgenröthe (Daybreak/Dawn of Day) as a good starting point. The sources I read, claimed that this book sets out Nietzsche (in)famous philosophy, which he further develops in his future works.
But I have to be honest; I don't know what I have just read. Maybe it's the quality of the translation, maybe it's me, but maybe it's Nietzsche - or a combination of all three. I am familiar with Nietzsche's philosophy from second hand sources, mostly later philosophers writing/lecturing about Nietzsche. I recognize many of the themes that I was familiar with prior to reading this book. But franky, I find the major part of this book to be hard to digest - or stomach?
The upside is: now I realize that reading second hand literature on Nietzsche is pointless. The man talks in such obscure metaphors and cryptic language, that almost any interpretation goes - or seems to go. Most of the book is written by a philologist, using ancient thinkers, writers and works and applying these sources to the human psyche. Nietzsche is, in my experience, a philologist who starts to psychologize humanity and seems to spin out of control.
Most of his psychological insights into human beings is clearly flawed. He seems to eulogize the life of the solitary thinker, who is - because of this peculiar lifestyle - able to conquer himself. The book is full of resentment towards Christianity, (common sense) morality, women and benificence; it is also full of adulation of victory, soldiery, loneliness and a contemplative lifestyle. I will use Nietzsche's strategy and exclaim him to be projecting himself onto humanity.
Almost no sane human being would like to be 'good', as measured by Nietzsche's standard. We enjoy company of others, we like being good and compassionate to others and we certainly don't want to spend the rest of our lives occupied with our own thoughts. Nietzsche seems to be obsessed by his own contemplation, and this leads him to grand conclusions. Human beings strive for power, over themselves, over others, over the world; human beings are (at least most of them) slaves-turned-masters; human beings are sick, suffering from their own passions and emptiness; and that we killed god doesn't help much either... Morality should be seen for what it is: an illusion. There is no morality, we should be radical skeptics about all forms of morality, and we should primarily be concerned by improving our own lives. (It is interesting to note that Nietzsche seems to claim that compassion for others is impossible without first having compassion for oneself; a hateful man will seek himself in others and will hate them subsequently.)
In general, Nietzsche was a sickly individual, a recluse and a spiteful human being. This shows in his philosophy: he advocates solitude, victory (over passions, over others, etc.) and power, and thinks he knows the psychology of mankind, while he only knew his own psyche - by projecting it onto others. I didn't really enjoy reading this book, but it wasn't wasted time either. The primary reason for this, is that thistype of books is too much literature, too little fact - but since this book was written in 1881 this is not so strange: psychology has progressed a lot since then.
I look forward to read more of Nietzsche and am curious if my opinion of him and his philosophy will change in due time.
But I have to be honest; I don't know what I have just read. Maybe it's the quality of the translation, maybe it's me, but maybe it's Nietzsche - or a combination of all three. I am familiar with Nietzsche's philosophy from second hand sources, mostly later philosophers writing/lecturing about Nietzsche. I recognize many of the themes that I was familiar with prior to reading this book. But franky, I find the major part of this book to be hard to digest - or stomach?
The upside is: now I realize that reading second hand literature on Nietzsche is pointless. The man talks in such obscure metaphors and cryptic language, that almost any interpretation goes - or seems to go. Most of the book is written by a philologist, using ancient thinkers, writers and works and applying these sources to the human psyche. Nietzsche is, in my experience, a philologist who starts to psychologize humanity and seems to spin out of control.
Most of his psychological insights into human beings is clearly flawed. He seems to eulogize the life of the solitary thinker, who is - because of this peculiar lifestyle - able to conquer himself. The book is full of resentment towards Christianity, (common sense) morality, women and benificence; it is also full of adulation of victory, soldiery, loneliness and a contemplative lifestyle. I will use Nietzsche's strategy and exclaim him to be projecting himself onto humanity.
Almost no sane human being would like to be 'good', as measured by Nietzsche's standard. We enjoy company of others, we like being good and compassionate to others and we certainly don't want to spend the rest of our lives occupied with our own thoughts. Nietzsche seems to be obsessed by his own contemplation, and this leads him to grand conclusions. Human beings strive for power, over themselves, over others, over the world; human beings are (at least most of them) slaves-turned-masters; human beings are sick, suffering from their own passions and emptiness; and that we killed god doesn't help much either... Morality should be seen for what it is: an illusion. There is no morality, we should be radical skeptics about all forms of morality, and we should primarily be concerned by improving our own lives. (It is interesting to note that Nietzsche seems to claim that compassion for others is impossible without first having compassion for oneself; a hateful man will seek himself in others and will hate them subsequently.)
In general, Nietzsche was a sickly individual, a recluse and a spiteful human being. This shows in his philosophy: he advocates solitude, victory (over passions, over others, etc.) and power, and thinks he knows the psychology of mankind, while he only knew his own psyche - by projecting it onto others. I didn't really enjoy reading this book, but it wasn't wasted time either. The primary reason for this, is that thistype of books is too much literature, too little fact - but since this book was written in 1881 this is not so strange: psychology has progressed a lot since then.
I look forward to read more of Nietzsche and am curious if my opinion of him and his philosophy will change in due time.
December 30, 2018
Ima toliko zora koje još nisu zarudjele.
Mi sadašnji ljudi živimo u vrlo nemoralnom vremenu: moć običaja je oslabila, a osjećaj za moral je nestao. Moral nije ništa više nego pokornost običajima ma koje vrste oni bili, a običaji su predanjem prenesen način dijelanja i procijenivanja. U stvarima u kojima ne naređuje tradicija, moral ne postoji i ukoliko život nije određen tradicijom utoliko je manji krug morala. To znači da neko mora vama da vlada u vidu propisa, naređivanja i zakona ne bi li vi bili moralni. Iz ovoga proizilazi da je moral sklon mnoštvu i da njegova jačina zavisi od jedinki koje čine mnoštvo to jest od njihovih mogućnosti da se pridržavaju propisanih normi. Svaki čovjek koji nastoji da se izopšti iz tradicije istovremeno izlazi iz kruga morala. Po tome onaj koji teži da bude slobodan on je time i nemoralan, jer želi da u svemu zavisi od sebe, a ne od neke tradicije. U takvom postavljenom moralu "zao" znači samovoljan, individualan. Kao viši autoritet tradiciji se čovjek povinuje ne zbog njenog naređivanja u njegovu korist već zbog samog čina naredbe.O, jadnog li svijeta kad mu se mora naređivati i prisilom stvarati slika njihovog izvitoperenog morala! Potrebno je iskristalisati dvije vrste morala: tu se razlikuju onaj moral koji luči moralnost najčešćeg ispunjavanja od morala koji luči moralnost najtežeg ispunjavanja. Kod najčešćeg ispunjavanja najmoralniji je onaj koji prinosi žrtvu. Kod najtežeg ispunjavanja izlazi na vidjelo običaj i tradicija uprkos individualnoj koristi i protivpohoti, te kod ove vrste morala pojedinac treba da se žrtvuje. U jednom moralu on je dželat, a u drugom žrtveno jagnje. Moral zahtjeva da se ne misli na sebe već da se propisi uvažavaju. Ogriješenje pojedinca o moral pada na teret zajednice i tada mu slijedi ta natprirodna kazna, strepnja praznovjerja. Tako da se ne može ni zamisliti šta su slobodni iskonski duhovi, individue tokom istorije pretrpjeli od toga što su ih smatrali kao zle i opasne. Moral dijeluje protiv nastanka novih i boljih običaja, on zaglupljuje.
October 7, 2020
Λοιπον η κριτική μου αφορά την μετάφραση που έφτασε στα χέρια μου και μόνο! Λυπάμαι που το λεω αλλά είναι κακή! Γνώμη μ! Αλλά ένα λόγιο ως ένα βαθμό κείμενο δεν το μεταφράζεις ακόμα πιο λόγια .. σε πολλα σημεία ακόμα και με προσπάθεια αδύνατω να καταλάβω τι λέει και μ φαίνεται και άτυχης η μετάφραση σε επίπεδο επιλογής λέξεων . Μια μετάφραση τέτοιων κειμένων πρέπει να στοχεύει στο να από δωθεί το νόημα και να γίνουν πιο προσιτά . Η μετάφραση της Ελένης Καλκάνη μου φάνηκε άψυχη και ανούσια . Κριμας ... οριακα σκέφτηκα ότι είναι λες και μια θρησκόληπτη γυναίκα κάνει ένα κείμενο απρόσιτο ...
Κατά τα αλλά για το βιβλιο που δεν τελείωσα ποτέ αλλά κάποια στιγμη θα γυρίσω σε αυτο έχω να πω ότι κάθε παράγραφος είναι διαμαντάκι και έχει σκεψη
Κατά τα αλλά για το βιβλιο που δεν τελείωσα ποτέ αλλά κάποια στιγμη θα γυρίσω σε αυτο έχω να πω ότι κάθε παράγραφος είναι διαμαντάκι και έχει σκεψη
May 11, 2019
Today one can see moving into existence the culture of a society of which commerce is as much the soul as personal contest was with the ancient greeks and as war, victory, and justice were for the Romans. The man engaged in commerce understands how to appraise everything without having made it, and to appraise it according to the needs of the consumer, not according to his own needs; ‘who and how many will consume this?’ is his question of questions. This type of appraisal he then applies instinctively and all the time: he applies it to everything, and thus also to the productions of the arts and sciences, of thinkers, scholars, artists, statesmen, peoples and parties, of the entire age: in regard to everything that is made he inquires after supply and demand in order to determine the value of a thing in his own eyes. This becomes the character of an entire culture, thought through in the minutest and subtlest detail and imprinted in every will and every faculty: it is this of which you men of the coming century will and be proud: if the prophets of the commercial class are right to give it into your possesion! But I have little fate in these prophets. Credat Judaeus Apella—in the words of Horace. (3.175)
These young men lack neither character nor talent nor industry: but they have never been allowed time to choose a course for themselves; on the contrary, they have been accustomed from childhood onwards to being given a course by someone else. When they were mature enough to be ‘sent off into the desert’, something else was done—they were employed, they were purloined from themselves, they were trained to being worn out daily and taught to regard this as a matter of duty—and now they cannot do without it and would not have it otherwise. Only these poor beasts of burden must not be denied their ‘holidays’—as they call this idleness-ideal of an overworked century in which one is for once allowed to laze about, and be idiotic and childish to one’s heart’s content. (3.178)
Political and economic affairs are not worthy of being the enforced concern of society’s most gifted spirits: such a wasteful use of the spirit is at bottom worse than having none at all. They are and remain domains for lesser heads, and others than lesser heads ought not to be in the service of these workshops: better for the machinery to fall to pieces again! But as things now stand with everybody believing he is obliged to know what is taking place here every day and neglecting his own work in order to be continually participating in it, the whole arrangement has become a great and ludicrous pice of insanity. The price being paid for ‘universal security’ is much too high: and the maddest thing it that what is being effected is the very opposite of universal security, a fact our lovely century is undertaking to demonstrate: as idf demonstration were needed! To make society safe against thieves and fireproof and endlessly amenable to every kind of trade and traffic, and to transform the state into a kind of providence in both the good and the bad sense—these are lower, mediocre, and in no way indispensable goals which ought not to be pursued by any means of the highest instruments which in any way exist—instruments which ought to be saved up for the highest and rarest objectives! Our age may talk about economy but it is in fact a squanderer: it squanders the most precious thing there is, the spirit. (3.179)
__________
Men who enjoy moments of exaltation and ecstasy and who, on account of the contrast other states present and because of the way they have squandered their nervous energy, are ordinarily in a wretched and miserable condition, regard these moments as their real ‘self’ and their wretchedness and misery as the effect of what is ‘outside the self’; and thus they harbour feelings of revengefulness towards their environment, their age, their entire world. Intoxication counts as their real life, as their actual ego: jeu see in everything else the opponent and obstructor of intoxication, no matter whether its nature be spiritual, moral, religious, or artistic. (1.50)
. . . can experience pleasure in themselves only when they have quite lost themselves. (1.50)
We arrive at is as children, and rarely learn to change our view; most of us are our whole lives long the fools of the way we acquired in childhood of judging our neighbours (they minds, rank, morality, whether they are exemplary or reprehensible) and of finding it necessary to pay homage to their evaluations. (2.104)
I find no more than six essentially different methods of combating the vehemence of a drive. First, one can avoid opportunities for gratification of the drive, and through long and ever longer periods of non-gratification weaken it and make it wither away. Then, one can impose upon oneself strict regularity in its gratification: by thus imposing a rule upon the drive itself and enclosing its ebb and flood within firm time0boundaries, one has then gained intervals during which one is no longer troubled by it—and from there one can perhaps go over to the first method. Thirdly, one can deliberately give oneself over to the wild and unrestrained gratification of a drive in order to generate disgust with it and with disgust to acquire a power over the drive: always supposing one does not do like the rider who rose his horse to death and broke his own neck in the process—which, unfortunately, is the rule when this method is attempted. Fourthly, there is the intellectual artifice of associating its gratification in general so firmly with some very painful thought that, after a little practice, the thought of its gratification is itself at once felt as very painful . . . Fifthly, one brings about a dislocation of one’s quanta of strength by imposing upon oneself a particularly difficult and strenuous labour, or by deliberately subjecting oneself to a new stimulus and pleasure and thus directing one’s thoughts and plays of physical forces into other channels. It comes to the same thing if one for the time being favours another drive, gives it ample opportunity for gratification and thus makes it squander that energy otherwise available to the drive which through its vehemence has grown burdensome. Some new will no doubt also understand how to keep in check the individual drive that wanted to play the master by giving all the other drives he knows of a temporary encouragement and festival and letting them eat up all the food the tyrant wants to have for himself alone. Finally, sixth: he who can endure it and finds it reasonable to weaken and depress his entire bodily and physical organisation will naturally thereby also attain the goal of weakening an individual violent drive: as he does, for example, who, like the ascetic, starves his sensuality and thereby also starves and ruins his vigour and not seldom his reason as well—This: avoiding opportunities, implanting regularity into the derive, m engendering satiety and disgust with it and associating it with a painful idea (such as that of disgrace, evil consequences, or offended pride), then dislocation of forces and finally a general weakening and exhaustion—these are the six methods: that one desires to combat the vehemence of a drive at all, however, does not stand within our own power; nor does the choice of any particular method; nor does the success or failure of this method. (2.109)
On the other hand, organs could be so constituted that whole solar systems were viewed contracted and packed together like a single cell: and to beings of an opposite constitution a cell of the human body could present itself, in motion, construction, and harmony, as a solar system. (2.117)
It has not yet been proved that there is any such thing as forgetting; all we know is that the act of recollection does not lie within our power. (2.126)
If you are so boring or ugly an object to yourself, by all means think of others more than of yourself! It is right you should! (2.131)
Bold and daring undertakings are rarer in the modern age than they were in ancient times or in the Middle Ages—probably because the modern age no longer believes in omens, oracles, soothsayers or the stars. That is to say: we have become incapable of believing in a future determined for us, as did the ancients: who—in this quite different from us—were far less sceptical in regard to what was coming than they were in regard to what is. (3.155)
But of what use is music to the little souls of this vanishing age, should too easily moved, undeveloped, half-selves, inquisitive, lusting after everything! (3.172)
It is considered a mark of great distinction when people say ‘he is a character!’—which means no more than that he exhibits a rough consistency, a consistency apparent even to the dullest eye! But when a subtler and profounder spirit reigns and is consistent in its more elevated manner, the spectators deny the existence of character. That is why statesmen with cunning usually act out their comedy beneath a cloak of rough consistency. (3.182)
. . . the supreme principle of all education, that one should offer food only to him who hungers for it! (3.195)
Shown the divisions of the day and of life, and goals beyond life, in the spirit of antiquity . . . (3.195)
When we hear someone speak, the sound of a single consonant (for example an r) often suffices to make us doubt the honesty of his feelings: we are not accustomed to this sound and would have to affect it deliberately—it sounds to us ‘affected’. This is a domain of the crudest misunderstanding: and the same goes for the style of a writer who has habits that are not the habits of everybody. The ‘naturalness’ of his style if felt to be so only by him; and it is perhaps precisely by means of what he himself feels as ‘affected’—because with it he has for once given in to fashion and to so-called ‘good taste’—that he gives pleasure and inspires confidence. (4.292)
It is the most sensual men who have to flee from women and torment their body. (4.294)
. . . has become very fastidious and noble in his tastes; he now finds few things to satisfy him. (4.348)
We are too prone to forget that in the eyes of people who are seeing us for the first time we are something quite different from what we consider ourselves to be: usually we are nothing more than a single individual trait which leaps to the eye and determines the whole impression we make. (4.381)
The thoughts of no thinker give me so much pleasure as my own do. (5.493)
From the time when one retires a little from social life, becomes more solitary and lives, consuming and consumed, in the company of profound fruitful ideas and only with them, one comes to desire of art either nothing at all or something quite different from what one desired before—that is to say, one’s taste alters. For that element into which one formerly wanted to drive for a few moments through the gateway of art is the element in which one now continually dwells; formerly one dreamed through art of possessing something which one now possesses in fact. (5.531)
August 24, 2018
È una continua sfida leggere Nietzsche, perché costringe ad interrogarsi sulle proprie credenze e valori acquisiti. Intravide e descrisse lucidamente il nichilismo che ci travaglia e permea totalmente la nostra società e le nostre coscienze. Sembra che attacchi la civiltà occidentale e il suo logos che si è formato in 2500 anni, ma in realtà i suoi attacchi sono solo irose e graffianti costatazioni di una grande crisi in atto. Non credo che il superamento della crisi dei valori che dura da tanto tempo e che dilaga si possa trovare nelle ricette e nei ditirambi del nostro Nietzsche. Penso che seguendo le sue indicazioni si arrivi solo al suicidio e alla depressione, tranne forse pochi, o alla mania smodata di grandezza.
Mi tengo le mie povere e banali credenze, mi attacco sempre con più convinzione al Cristo e al Dio di Abramo, Isacco e Giacobbe e leggo sempre più volentieri le pacate e silenziose riflessioni di Pascal.
Mi tengo le mie povere e banali credenze, mi attacco sempre con più convinzione al Cristo e al Dio di Abramo, Isacco e Giacobbe e leggo sempre più volentieri le pacate e silenziose riflessioni di Pascal.
January 25, 2012
Great book, a hidden gem of literature. I think this was only recently translated. He begins his case for inherited morality (touches on it in human all too human, stated more explicitly here), strengthens his materialistic/naturalistic argument, presents a famously fatal evaluation of Christian morality, and offers a slew of penetrating psychological insights which have had literary influence that in many ways cleared a path for evolving the way people think today. This is Nietzsche as Nietzsche for the first time in his work.
October 31, 2021
We are all of us not what we appear to be according to the conditions for which alone we have consciousness and words, and consequently praise and blame. We fail to recognise ourselves after these coarse outbursts which are known to ourselves alone, we draw conclusions from data where the exceptions prove stronger than the rules; we misinterpret ourselves in reading our own ego's pronouncements, which appeared to be so clear. But our opinion of ourselves, this so-called ego which we have arrived at by this wrong method, contributes henceforth to form our character and destiny.
Unlike any other philosopher, Nietzsche possessed the artistic mood of philosophizing, which makes his writings poetic. Even someone not Understanding a word of what he is saying will be inflamed with creativity.
The dawn of the day is one of the least popular books of Nietzsche. But i loved this as much as i loved his other works. And i felt like Nietzsche criticized Christianity much more in this book than any others. Every prose was powerful and had the nerve to turn upside down our minds even if some of those were wrong. In the book The Dawn of Day, Nietzsche expounds on some of his most radical theories, including what he sees as the harmful nature of Christianity and the ways in which the motivation to achieve a position of power tends to influence human behaviour.
In this book we find a “subterrestrial” at work, digging, mining, undermining. You can see him, always provided that you have eyes for such deep work,—how he makes his way slowly, cautiously, gently but surely, without showing signs of the weariness that usually accompanies a long privation of light and air. He might even be called happy, despite his labours in the dark. Does it not seem as if some faith were leading him on, some solace recompensing him for his toil?
Acting the Truth.—Many a man is truthful, not because he would be ashamed to exhibit hypocritical feelings, but because he would not succeed very well in inducing others to believe in his hypocrisy. In a word, he has no confidence in his talent as an actor, and therefore prefers honestly to act the truth.
When Nietzsche called his book The Dawn of Day, he was far from giving it a merely fanciful title to attract the attention of that large section of the public which judges books by their titles rather than by their contents. The Dawn of Day represents, figuratively, the dawn of Nietzsche’s own philosophy. Hitherto he had been considerably influenced in his outlook, if not in his actual thoughts, by Schopenhauer, Wagner, and perhaps also Comte. Human, all-too-Human, belongs to a period of transition. After his rupture with Bayreuth, Nietzsche is, in both parts of that work, trying to stand on his own legs, and to regain his spiritual freedom; he is feeling his way to his own philosophy. The Dawn of Day, written in 1881 under the invigorating influence of a Genoese spring, is the dawn of this new Nietzsche. “With this book I open my campaign against morality,” he himself said later in his autobiography, the Ecce Homo. Just as in the case of the books written in his prime.
Hierarchy.—First and foremost, there are the superficial thinkers, and secondly the profound thinkers—such as dive into the depths of a thing,—thirdly, the thorough thinkers, who get to the bottom of a thing—which is of much greater importance than merely diving into its depths,—and, finally, those who leap head foremost into the marsh: though this must not be looked upon as indicating either depth or thoroughness! these are the lovers of obscurity.
January 2, 2021
Šį kūrinį F. Nietzsche parašė 1881 metais, paūmėjus dvasinei ligai, todėl joje jaučiasi pamokslininkiški, pranašiški elementai. Tai – tarsi įžanga, pasiruošimas, repeticija prieš sukuriant žymųjį veikalą „Štai taip kalbėjo Zaratustra“, kuriame aukštinamos stiprios dvasios, fiziškai tobulos, gebančios valdyti asmenybės. „Ryto žaroje“, analizuojančioje beveik vien moralės problemas (pats autorius pažymėjo, kad moralinių vertybių kilmės klausimas jam yra svarbiausias, nes lemia žmonijos ateitį), Nietzsche stengiasi atskirti savo propaguojamą „ponų moralę“ nuo „vergų moralės“ (krikščioniškosios) bei I. Kanto pareigos jausmu grindžiamos moralės. Tačiau... nieko naujo nepasiūlo, atseit jis nekeliąs sau tikslo sukurti naują moralę, kūrinys – tiesiog moralės istorijos apžvalga. Knygoje nėra sistemiškumo, sąvokinio tikslumo – tai tik sentencijų ir apmąstymų mišrainė. Autorius siekia įteigti skaitytojui nepripažįstąs, kad moralė ir apskritai bet koks savitumas ar identitetas, yra nekintančios vertybės: „Galbūt švenčiausios sąvokos, dėl kurių buvo daugiausiai kovojama ir kenčiama, pasirodys kada nors ne svarbesnės negu senam žmogui vaikiški žaislai ir vaikiški skausmai“ ir padaro išvadą – nėra visus moraliais padarančios moralės, nereikia krimstis, kad tenka keisti savo moralines nuostatas. Galima sutikti; arba nesutikti...
Įsiminiau knygoje vieną tikrai gerą mintį: kuo aukščiau pakylame, tuo mažesni atrodome tiems, kurie negali skristi. Yra tiesos...
Dėl įvertinimo – jis toks todėl, kad neradau šioje knygoje to, ko ieškojau. Gal ir pats kaltas...
Įsiminiau knygoje vieną tikrai gerą mintį: kuo aukščiau pakylame, tuo mažesni atrodome tiems, kurie negali skristi. Yra tiesos...
Dėl įvertinimo – jis toks todėl, kad neradau šioje knygoje to, ko ieškojau. Gal ir pats kaltas...
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April 3, 2014At this point, for Nietzsche, his fundamental critique of morality is something of a higher indifference than he fathered to his readers in Human, all too Human. It is more than fair, and sound even, to recollect a quoting from his preface to the work of Daybreak or Dawn. "This Preface comes late, but not too late; what difference, after all, do five or six years make? A book, a problem such as this, has no hurry; besides, both of us, I just as much as my book, are friends of the lento. Having been a philologist is not for nothing; perhaps you remain one, a teacher, in other words, of slow reading -- in the long run, you end up writing slowly as well. Nowadays it is not only a matter of habit for me, but also one of taste, a malicious taste perhaps?" Let's wend from there...
So he's retained here a positive, active and provocative view on the world while trying to best understand the foundation of the claims that have been assessed morally about existence, and if there is any fundamental merit imbued within them. In other words, he still performs his playful logic in opposition to the moral prejudices of German philosophers Kant and Schopenhauer, and even the devotees to the Christian morality still prevalent in activity of today's Western culture. While the assault on Christianity has become more solid, frank and cold-like, he speaks as different characters in many passages and sections which intimately compels or should compel the serious reader to question these inner drives and motives they experience which is natural and not of their complete control. Again: he emphasizes in deconstruction of Schopenhauer's pessimism and subjectivity, that the belief of a moral certainty as actions righteous and predetermined are only based on the omission of their occurrence. Has he notes in Book II: " Moral actions are, in truth, "something other" than moral truths -- more we cannot say: and all actions are essentially unknown. Belief in the opposite was and is universal: we have the oldest realism operating against us; up until now humanity thought: "an action is what it appears to us to be." I recall him noting in his essay 'On Truth and Lies in Non-Moral Sense' that the "appearance" of things is a slippery word to involve with logical dispute and reaching for the root of issues and such. He demands early in the book that if humanity rids of the belief that life is evil, sinful, and wrong, then we could move ahead. This of course leads to that emptiness of feeling with a simple questioning of the value of living. And this concerned him through the entire writing of the book.
In continuance of the previous explanation, I'll elaborate his impassioned interest on the aesthetical use of art. His concern for humanity expanded in a crass way for them to accept that life provides misfortune and strenuosity, that morality is a complex tool malleable and should not be wielded in just one direction. Calling in the Greeks, his admiration for them illuminates through his passion as well as intellectual exertion of their progress; which, as an old species, affirmed life as tragic but still livable in travail through aesthetic valuations. For example: the creating of their gods was to bear the tragedies of living, but then at times, if not favored directly (which was also their interpretation), they'd rage against their own creation and still traverse the earth with fanatic oomph. So Nietzsche assessed a devastation of mankind's universal attitude to life at the time, and this attitude is still relevant now; the Christian morality, which depends on the science of its hidden needs to dominate over its enemies (it claims life as its enemy), has reprimanded the nature of the world to not confront the gloom and loom of which the Greeks accepted. Self-experience of denouncing the world anomalous and life-unyielding portrays to one's conscience two distinctions, which form as options: accept of the world what you sense or delude your senses in favor of an evil compromise on the body... It’s resulting of my observation in criticism to the ethos of today that the latter is still welcomed.
So what does it really mean, then, for Nietzsche? Living and still having to discover daily that we are not in control of our will as to the degree we posit? This book very much closes off with certainties that didn't sum up Nietzsche's philosophy for he had yet to develop his ideals. Fortunately, he idolizes those that can read him sensibly and patiently and may have evenly intimately requested throughout the entirety to be understood as unsure of themselves. Recalling art once more, his elaboration of the average individual inclined to music (whether listening or creating), the poet and their over-witty style of expressing nature's simplicity, and even the philosopher's desire to hatch an impression on his readers for the sake of feeling exalted -- he only latched to those things inquisitively, which is to elaborately say his 'thoughts on the prejudices of morality' are something like a set of tools used to undo what has been built from the common view of morality and draw some new attention to its elasticity.
All in all, it's a powerful book. One shouldn't read it with hopes of coming out complete of happiness or even melancholy. Somewhere in between the two aforementioned feelings one should be accepting life as it goes, trusting what comes to them, as a burden for pain can give birth to the beautiful... Maybe then one's daybreak comes too.
So he's retained here a positive, active and provocative view on the world while trying to best understand the foundation of the claims that have been assessed morally about existence, and if there is any fundamental merit imbued within them. In other words, he still performs his playful logic in opposition to the moral prejudices of German philosophers Kant and Schopenhauer, and even the devotees to the Christian morality still prevalent in activity of today's Western culture. While the assault on Christianity has become more solid, frank and cold-like, he speaks as different characters in many passages and sections which intimately compels or should compel the serious reader to question these inner drives and motives they experience which is natural and not of their complete control. Again: he emphasizes in deconstruction of Schopenhauer's pessimism and subjectivity, that the belief of a moral certainty as actions righteous and predetermined are only based on the omission of their occurrence. Has he notes in Book II: " Moral actions are, in truth, "something other" than moral truths -- more we cannot say: and all actions are essentially unknown. Belief in the opposite was and is universal: we have the oldest realism operating against us; up until now humanity thought: "an action is what it appears to us to be." I recall him noting in his essay 'On Truth and Lies in Non-Moral Sense' that the "appearance" of things is a slippery word to involve with logical dispute and reaching for the root of issues and such. He demands early in the book that if humanity rids of the belief that life is evil, sinful, and wrong, then we could move ahead. This of course leads to that emptiness of feeling with a simple questioning of the value of living. And this concerned him through the entire writing of the book.
In continuance of the previous explanation, I'll elaborate his impassioned interest on the aesthetical use of art. His concern for humanity expanded in a crass way for them to accept that life provides misfortune and strenuosity, that morality is a complex tool malleable and should not be wielded in just one direction. Calling in the Greeks, his admiration for them illuminates through his passion as well as intellectual exertion of their progress; which, as an old species, affirmed life as tragic but still livable in travail through aesthetic valuations. For example: the creating of their gods was to bear the tragedies of living, but then at times, if not favored directly (which was also their interpretation), they'd rage against their own creation and still traverse the earth with fanatic oomph. So Nietzsche assessed a devastation of mankind's universal attitude to life at the time, and this attitude is still relevant now; the Christian morality, which depends on the science of its hidden needs to dominate over its enemies (it claims life as its enemy), has reprimanded the nature of the world to not confront the gloom and loom of which the Greeks accepted. Self-experience of denouncing the world anomalous and life-unyielding portrays to one's conscience two distinctions, which form as options: accept of the world what you sense or delude your senses in favor of an evil compromise on the body... It’s resulting of my observation in criticism to the ethos of today that the latter is still welcomed.
So what does it really mean, then, for Nietzsche? Living and still having to discover daily that we are not in control of our will as to the degree we posit? This book very much closes off with certainties that didn't sum up Nietzsche's philosophy for he had yet to develop his ideals. Fortunately, he idolizes those that can read him sensibly and patiently and may have evenly intimately requested throughout the entirety to be understood as unsure of themselves. Recalling art once more, his elaboration of the average individual inclined to music (whether listening or creating), the poet and their over-witty style of expressing nature's simplicity, and even the philosopher's desire to hatch an impression on his readers for the sake of feeling exalted -- he only latched to those things inquisitively, which is to elaborately say his 'thoughts on the prejudices of morality' are something like a set of tools used to undo what has been built from the common view of morality and draw some new attention to its elasticity.
All in all, it's a powerful book. One shouldn't read it with hopes of coming out complete of happiness or even melancholy. Somewhere in between the two aforementioned feelings one should be accepting life as it goes, trusting what comes to them, as a burden for pain can give birth to the beautiful... Maybe then one's daybreak comes too.
September 18, 2023
this is like being in the car with your dad and he gets really deep and starts giving you lots of advice.
nietzsche is a phenomenal writer, which is definitely not a given when it comes to philosophers. I've heard lots of people say that he was the first philosopher-poet since Plato and i understand where they come from. Everything is understandable no matter how outlandish and abstract the concept. He definitely knew how to wield language.
Some parts are kinda funny too.
I hate to admit but this was kinda fun
nietzsche is a phenomenal writer, which is definitely not a given when it comes to philosophers. I've heard lots of people say that he was the first philosopher-poet since Plato and i understand where they come from. Everything is understandable no matter how outlandish and abstract the concept. He definitely knew how to wield language.
Some parts are kinda funny too.
I hate to admit but this was kinda fun
March 24, 2020
Bu kitapta ahlaka duyulan güvene son veriliyor.
Her bireysel eylem dehşet uyandırır. Her türlü özgünlük rahatsızlık verir.
Ahlak daha yeni ve daha iyi geleneklerin ortaya çıkmasına karşı koyar. Aptallaştırır.
Freud’un öncülü, Freud’u çağırır.
Hıristiyanlığın inanç şemsiyesini kapatabilmesini sağlayan kuşkunun günah olmasıdır. İnanç denizinde yüzerken kıyıya bir bakış bile günahtır.
Yaşamımızın anlamını biz icat ediyoruz ve birbirini izleyen şeylere neden ve sonuç diyoruz.
Kant yavanlığı yerine Schopenhauer.
Ve unutmayın ki, ticaretten anlamamak soyluluktur.
Alıntılar:
Korkak yalnızlığın ne olduğunu bilmez: Sandalyesinin arkasında hep bir düşman vardır. - Ah, keşke birisi bize yalnızlık denilen o ince duygunun öyküsünü anlatabilse! (sf. 178)
Düşüncelerimizi kullanılmaya hazır sözcüklerle ifade ederiz. Ya da şüphemi tam anlamıyla dile getirecek olursam: Bizim her an sadece elimizde bulunan sözcüklerin aşağı yukarı ifade edebileceği düşüncelerimiz vardır. (sf. 182)
Şu karantina günlerinde herkese iyi gelecek bir alıntıyla bitirmek istiyorum:
Bizim eğitime ve öğretim biçimimizdeki en büyük eksikliğin ne olduğunu zamanla anladım: Yalnızlığa katlanmayı - kimse öğrenmiyor, kimse buna çaba göstermiyor ve kimse öğretmiyor.(sf.235)
Yaşamını gerçeğe adayan ve feda edenlere...
Her bireysel eylem dehşet uyandırır. Her türlü özgünlük rahatsızlık verir.
Ahlak daha yeni ve daha iyi geleneklerin ortaya çıkmasına karşı koyar. Aptallaştırır.
Freud’un öncülü, Freud’u çağırır.
Hıristiyanlığın inanç şemsiyesini kapatabilmesini sağlayan kuşkunun günah olmasıdır. İnanç denizinde yüzerken kıyıya bir bakış bile günahtır.
Yaşamımızın anlamını biz icat ediyoruz ve birbirini izleyen şeylere neden ve sonuç diyoruz.
Kant yavanlığı yerine Schopenhauer.
Ve unutmayın ki, ticaretten anlamamak soyluluktur.
Alıntılar:
Korkak yalnızlığın ne olduğunu bilmez: Sandalyesinin arkasında hep bir düşman vardır. - Ah, keşke birisi bize yalnızlık denilen o ince duygunun öyküsünü anlatabilse! (sf. 178)
Düşüncelerimizi kullanılmaya hazır sözcüklerle ifade ederiz. Ya da şüphemi tam anlamıyla dile getirecek olursam: Bizim her an sadece elimizde bulunan sözcüklerin aşağı yukarı ifade edebileceği düşüncelerimiz vardır. (sf. 182)
Şu karantina günlerinde herkese iyi gelecek bir alıntıyla bitirmek istiyorum:
Bizim eğitime ve öğretim biçimimizdeki en büyük eksikliğin ne olduğunu zamanla anladım: Yalnızlığa katlanmayı - kimse öğrenmiyor, kimse buna çaba göstermiyor ve kimse öğretmiyor.(sf.235)
Yaşamını gerçeğe adayan ve feda edenlere...
August 13, 2017
Another insightful and incisive volume by this hammerhead philosopher. This one really cemented for me that the picture of Nietzsche as a morose, despondent, and nihilistic philosopher is a caricature. He can be read that way, but I think it ignores just how dedicated he is to affirming life in all its shades and colors. He builds a great case here that one of the main things keeping human beings in darkness is their relentless need to categorize and moralize any given circumstance, internal urge, or external force. To see the dawn is to take that pressure off oneself and, not just admit, but celebrate the messy contradictions and paradoxes of the human condition and the world in general. It's an existentialist message conveyed exuberantly; what's not to like?
October 2, 2020
The higher we soar the smaller we appear to those who cannot fly.
April 28, 2022
This book, written after Human, All Too Human, gives hint to the coming shift in Nietzsche's work - while HATH was a book of pure exploration, touching on many ideas without a clear focus, Daybreak (or, The Dawn) is where Nietzsche realizes the course which will lead him to his life's work - an examination and reevaluation of moral values.
Still, this book is only the beginning of Nietzsche's moral journey, a journey which will continue (and in some aspects conclude) in The Gay Science, giving way to Nietzsche's 'main' works, in which he focuses more on sharing with us that which he had found in his previous explorations.
In Daybreak you will still find plenty of exploration, only with a forming focus on morality. One part that stood out to me is a few paragraphs about the Jews (consisting mostly of Nietzsche's admiration for them, as per usual), presenting yet another example of Nietzsche's superhuman ability at reading the patterns of history and human psychology, and then using his insight to almost predict the future: in this example, written in 1881, Nietzsche sees the rising power of the Jews of Europe and concludes that within a century they will either become masters of Europe or lose it completely.
This is a brilliant book (if only lacking the more powerful voice of the later works), written by humanity's greatest explorer of morality.
Finally, a handful of quotes:
"The snake that cannot cast its skin perishes. So too with those minds which are prevented from changing their views: they cease to be minds."
"If you feel great and productive in solitude, society will belittle and isolate you, and vice versa. A powerful mildness such as that of a father: wherever this feeling takes possession of you, there build your house, whether in the midst of the multitude, or on some silent spot. Ubi pater sum, ibi patria [where I am a father, there is my fatherland]."
"Are we then looking for too much when we seek the company of men who have grown mild, agreeable to the taste, and nutritive, like chestnuts which have been put into the fire and taken out just at the right moment? Of men who expect little from life, and prefer to accept this little as a present rather than as a merit of their own, as if it were carried to them by birds and bees? Of men who are too proud ever to feel themselves rewarded, and too serious in their passion for knowledge and honesty to have time for or pleasure in fame? Such men we should call philosophers; but they themselves will always find some more modest designation."
"Truth in itself is no power at all, in spite of all that flattering rationalists are in the habit of saying to the contrary. Truth must either attract power to its side, or else side with power, for otherwise it will perish again and again. This has already been sufficiently demonstrated, and more than sufficiently!"
"Love wishes to spare the other to whom it devotes itself any feeling of strangeness: as a consequence it is permeated with disguise and simulation; it keeps on deceiving continuously, and feigns an equality which in reality does not exist. And all this is done so instinctively that women who love deny this simulation and constant tender trickery, and have even the audacity to assert that love equalises (in other words that it performs a miracle)!
This phenomenon is a simple matter if one of the two permits himself or herself to be loved, and does not deem it necessary to feign, but leaves this to the other. No drama, however, could offer a more intricate and confused instance than when both persons are passionately in love with one another; for in this case both are anxious to surrender and to endeavour to conform to the other, and finally they are both at a loss to know what to imitate and what to feign. The beautiful madness of this spectacle is too good for this world, and too subtle for human eyes."
Still, this book is only the beginning of Nietzsche's moral journey, a journey which will continue (and in some aspects conclude) in The Gay Science, giving way to Nietzsche's 'main' works, in which he focuses more on sharing with us that which he had found in his previous explorations.
In Daybreak you will still find plenty of exploration, only with a forming focus on morality. One part that stood out to me is a few paragraphs about the Jews (consisting mostly of Nietzsche's admiration for them, as per usual), presenting yet another example of Nietzsche's superhuman ability at reading the patterns of history and human psychology, and then using his insight to almost predict the future: in this example, written in 1881, Nietzsche sees the rising power of the Jews of Europe and concludes that within a century they will either become masters of Europe or lose it completely.
This is a brilliant book (if only lacking the more powerful voice of the later works), written by humanity's greatest explorer of morality.
Finally, a handful of quotes:
"The snake that cannot cast its skin perishes. So too with those minds which are prevented from changing their views: they cease to be minds."
"If you feel great and productive in solitude, society will belittle and isolate you, and vice versa. A powerful mildness such as that of a father: wherever this feeling takes possession of you, there build your house, whether in the midst of the multitude, or on some silent spot. Ubi pater sum, ibi patria [where I am a father, there is my fatherland]."
"Are we then looking for too much when we seek the company of men who have grown mild, agreeable to the taste, and nutritive, like chestnuts which have been put into the fire and taken out just at the right moment? Of men who expect little from life, and prefer to accept this little as a present rather than as a merit of their own, as if it were carried to them by birds and bees? Of men who are too proud ever to feel themselves rewarded, and too serious in their passion for knowledge and honesty to have time for or pleasure in fame? Such men we should call philosophers; but they themselves will always find some more modest designation."
"Truth in itself is no power at all, in spite of all that flattering rationalists are in the habit of saying to the contrary. Truth must either attract power to its side, or else side with power, for otherwise it will perish again and again. This has already been sufficiently demonstrated, and more than sufficiently!"
"Love wishes to spare the other to whom it devotes itself any feeling of strangeness: as a consequence it is permeated with disguise and simulation; it keeps on deceiving continuously, and feigns an equality which in reality does not exist. And all this is done so instinctively that women who love deny this simulation and constant tender trickery, and have even the audacity to assert that love equalises (in other words that it performs a miracle)!
This phenomenon is a simple matter if one of the two permits himself or herself to be loved, and does not deem it necessary to feign, but leaves this to the other. No drama, however, could offer a more intricate and confused instance than when both persons are passionately in love with one another; for in this case both are anxious to surrender and to endeavour to conform to the other, and finally they are both at a loss to know what to imitate and what to feign. The beautiful madness of this spectacle is too good for this world, and too subtle for human eyes."
May 29, 2019
''Önsözde ''sondaj yapacağım'' diyordu, özellikle 1. bölümde adeta bir antropolog gibiydi. Nietzsche'yi en çok tarihöncesinde bir yolculuğa çıktığında okumayı seviyorum.
August 28, 2024
- "The Higher we soar, the smaller we appear to those who cannot fly."
- "The Snake which doesn't change it's Skin perishes. The same with the Minds that don't change their View, they cease to be Minds."
- "on Education: -- Nobody learns,-- Nobody teaches, -- Nobody wishes ... to endure Solitude."
- "The Snake which doesn't change it's Skin perishes. The same with the Minds that don't change their View, they cease to be Minds."
- "on Education: -- Nobody learns,-- Nobody teaches, -- Nobody wishes ... to endure Solitude."
Read
October 14, 2022"Albowiem stopień lękliwości jest miarą inteligencji, a podawanie się ślepej wściekłości oznaką, że zwierzęcość czyha jeszcze w pobliżu i rada by znów wziąć górę" (187).
###
"Torowanie nowych dróg myśli, łamanie uświęconych zabobonów i zwyczajów jest niemal wszędzie dziełem obłędu" (23).
"Okrucieństwo należy do najdawniejszych rozrywek godowych ludzkości" (27).
"Odium generis humani - jak powiada Tacyt" (56).
"Wciąż jeszcze wyprowadzamy wnioski z sądów, które uważamy za fałszywe, z nauk, w które już nie wierzymy, drogą uczuć naszych" (81).
"dokonywać przemieszczenia sił" - sublimacja (89).
"Niepodobna ujść, wyślizgnąć się czy wymknąć w świat rzeczywisty! Znajdujemy się w swych sidłach, my pająki, i to tylko możemy schwycić, co w sieć naszą schwytać się da" (100).
"Świecie widziadeł, w którym żyjemy! Przeinaczony, wywrócony na nice, pusty, a jednak w urojeniu pełny i prosty świecie!" (100).
"By pod tym względem nie pozostać za chrześcijańskim ideałem w tyle, lecz o ile możności, nawet go przewyższyć - oto, co było tajnym bodźcem wszystkich francuskich filozofów od Woltera aż po Augusta Comte'a, ostatni swą słynną formułą moralną vivre pour autrui istotnie prześcignął chrześcijaństwo. [...] Nie ma przesądu, który by obecnie silniejsza wzbudzał wiarę niż ten, iż wiadomo, na czym właściwie polega moralność" (111).
"Gdy wspomnę, że taki umysł jak Schopenhauer podobał sobie w tych marzycielskich bredniach... " (121).
"Niechże się w tej bibule gnieżdżą; godne to ich gniazdo" (155).
"Tfu! Jak można mieć cenę, za którą człowiek przestaje być sobą i spada do rzędu śruby" (167).
"Jak zwyrodniały w swym smaku, jak niewolniczy wobec tytułów, stanów, strojów, okazałości i przepychu musiał być lud, który nie odróżniał prostoty od nikczemności, człowieka prostego od człowieka nikczemnego" (183).
"On, znam to zwierzę! Wprawdzie więcej podoba się sobie, "gdy jak bóg jakiś" stąpa na dwóch nogach, ja wszakże je wolę, gdy znów na swe cztery opada łapy: wygląda wówczas bez porównania naturalniej" (194). - Zwierzę spionizowane u Ciorana.
"Iluż małżonków doczekało się ranka, gdy im zaświtało, ze ich młode żony są nudne, a wręcz przeciwne mają o sobie zdanie. Nie mówiąc już o kobietach, których ciało jest chętne, ale dusza mdła!" (200).
"Wszyscy historycy opowiadają o rzeczach, które nie wyjrzały nigdy poza rubieże wyobraźni" (210).
"Mądrość życiowa polega na stosowaniu wszelkiego rodzaju snu we właściwej porze" (231).
"Orędownikiem rzeczy małych jest człowiek wielki" (252).
"Wysamotniamy się!" (254).
"Cóż bowiem pozna ludzkość u kresu swego całego poznania? Swe narządy. To zaś może oznaczać: Niepodobieństwo poznania! Nędza i ohyda!" (271).
"Musi móc [prawda] walczyć i mieć przeciwników; trzeba, by od czasu do czasu można było wytchnąć po niej w nieprawdzie - gdyż w przeciwnym razie stałaby się dla nas nudna, postradałaby smak i krzepkość, jako też oddziaływałaby na nas w podobny sposób" (281).
"Gdy zamierza się działać, należy zaprzeć swe podwoje przed zwątpieniem - powiada człowiek czynu. - A nie lękasz się ty w ten sposób być oszukanym? - odparł człowiek myśli" (284).
"Ludzie pozwalają nam istnieć tylko dlatego, by mogli zawsze co do nas mieć słuszność" (285).
"Ileż to szczerze indywidualnych przypadków dlatego nie dochodzi do skutku, gdyż zanim się je dokona, rodzi się zamysł lub przypuszczenie, że zostaną one niewłaściwie zrozumiane (287).
"Mniejsza o mnie" - oto napis przed drzwiami przyszłego myśliciela (301).
"Im wyżej się wznosimy, tym mniejsi wydajemy się tym, co nie umieją latać" (313).
###
"Torowanie nowych dróg myśli, łamanie uświęconych zabobonów i zwyczajów jest niemal wszędzie dziełem obłędu" (23).
"Okrucieństwo należy do najdawniejszych rozrywek godowych ludzkości" (27).
"Odium generis humani - jak powiada Tacyt" (56).
"Wciąż jeszcze wyprowadzamy wnioski z sądów, które uważamy za fałszywe, z nauk, w które już nie wierzymy, drogą uczuć naszych" (81).
"dokonywać przemieszczenia sił" - sublimacja (89).
"Niepodobna ujść, wyślizgnąć się czy wymknąć w świat rzeczywisty! Znajdujemy się w swych sidłach, my pająki, i to tylko możemy schwycić, co w sieć naszą schwytać się da" (100).
"Świecie widziadeł, w którym żyjemy! Przeinaczony, wywrócony na nice, pusty, a jednak w urojeniu pełny i prosty świecie!" (100).
"By pod tym względem nie pozostać za chrześcijańskim ideałem w tyle, lecz o ile możności, nawet go przewyższyć - oto, co było tajnym bodźcem wszystkich francuskich filozofów od Woltera aż po Augusta Comte'a, ostatni swą słynną formułą moralną vivre pour autrui istotnie prześcignął chrześcijaństwo. [...] Nie ma przesądu, który by obecnie silniejsza wzbudzał wiarę niż ten, iż wiadomo, na czym właściwie polega moralność" (111).
"Gdy wspomnę, że taki umysł jak Schopenhauer podobał sobie w tych marzycielskich bredniach... " (121).
"Niechże się w tej bibule gnieżdżą; godne to ich gniazdo" (155).
"Tfu! Jak można mieć cenę, za którą człowiek przestaje być sobą i spada do rzędu śruby" (167).
"Jak zwyrodniały w swym smaku, jak niewolniczy wobec tytułów, stanów, strojów, okazałości i przepychu musiał być lud, który nie odróżniał prostoty od nikczemności, człowieka prostego od człowieka nikczemnego" (183).
"On, znam to zwierzę! Wprawdzie więcej podoba się sobie, "gdy jak bóg jakiś" stąpa na dwóch nogach, ja wszakże je wolę, gdy znów na swe cztery opada łapy: wygląda wówczas bez porównania naturalniej" (194). - Zwierzę spionizowane u Ciorana.
"Iluż małżonków doczekało się ranka, gdy im zaświtało, ze ich młode żony są nudne, a wręcz przeciwne mają o sobie zdanie. Nie mówiąc już o kobietach, których ciało jest chętne, ale dusza mdła!" (200).
"Wszyscy historycy opowiadają o rzeczach, które nie wyjrzały nigdy poza rubieże wyobraźni" (210).
"Mądrość życiowa polega na stosowaniu wszelkiego rodzaju snu we właściwej porze" (231).
"Orędownikiem rzeczy małych jest człowiek wielki" (252).
"Wysamotniamy się!" (254).
"Cóż bowiem pozna ludzkość u kresu swego całego poznania? Swe narządy. To zaś może oznaczać: Niepodobieństwo poznania! Nędza i ohyda!" (271).
"Musi móc [prawda] walczyć i mieć przeciwników; trzeba, by od czasu do czasu można było wytchnąć po niej w nieprawdzie - gdyż w przeciwnym razie stałaby się dla nas nudna, postradałaby smak i krzepkość, jako też oddziaływałaby na nas w podobny sposób" (281).
"Gdy zamierza się działać, należy zaprzeć swe podwoje przed zwątpieniem - powiada człowiek czynu. - A nie lękasz się ty w ten sposób być oszukanym? - odparł człowiek myśli" (284).
"Ludzie pozwalają nam istnieć tylko dlatego, by mogli zawsze co do nas mieć słuszność" (285).
"Ileż to szczerze indywidualnych przypadków dlatego nie dochodzi do skutku, gdyż zanim się je dokona, rodzi się zamysł lub przypuszczenie, że zostaną one niewłaściwie zrozumiane (287).
"Mniejsza o mnie" - oto napis przed drzwiami przyszłego myśliciela (301).
"Im wyżej się wznosimy, tym mniejsi wydajemy się tym, co nie umieją latać" (313).
April 3, 2022
Syke mennesker, de som pines lenge og fryktelig av sin lidelse, og hvis forstand ikke fordunkles på tross av dette, befinner seg i en tilstand som ikke er uten verdi for erkjennelsen - når man ser fullstendig bort fra de intellektuelle velgjerninger som enhver dyp ensomhet, enhver plutselig og tillatt frihet fra alle plikter og vaner fører med seg. Fra sin tilstand ser den alvorlig lidende ut på tingene med en fryktelig kulde; alle de små løgnaktige trylleriene som vanligvis flyter i når det friske øye kikker på dem, er forsvunnet for ham; ja, han ligger selv der foran seg uten fjon og farve. Sett at han hittil levde i et eller annet farlig fantaseri: Denne høyeste edruelighet han får gjennom smerten, er middelet til å rive ham ut derfra: og kanskje det eneste middel. (Det er mulig at det var dette som tilstøtte kristendommens grunnlegger på korset: For de bitreste av alle ord, 'min Gud, hvorfor har du forlatt meg!", inneholder dypest forstått - slik de burde bli forstått - et vitnesbyrd om hvor skuffet og opplyst han var blitt om vrangforestillingen i sitt liv; i det øyeblikk han led de største kvaler, ble han klarsynt om seg selv, slik dikteren forteller om stakkars Don Quijote på dødsleiet).
July 16, 2022
Մի քիչ դժվար գնաց առաջ,բայց վաղուց սենց ազդեցիկ գիրք չէի կարդացել։
Էս գրքից հետո մի տեսակ մտքերս հստակացան։Մի քիչ թարգմանությունը սահուն չէր,բայց էս էն դեպքն ա,որ կարելի ա թարգմանությունը անտեսել։)
Էս գրքից հետո մի տեսակ մտքերս հստակացան։Մի քիչ թարգմանությունը սահուն չէր,բայց էս էն դեպքն ա,որ կարելի ա թարգմանությունը անտեսել։)
September 25, 2020
"Such as we are now, we can endure a fair amount of distress and our stomach is prepared for this hard diet. Perhaps without it we would find life's meal insipid: and without a positive attitude toward pain we would have to abandon too many pleasures!"
It's official. Nietzsche is my new prophet, my lord and saviour. To paraphrase his own experiences with Dostoyevsky, (re)discovering his works has been one of the most beautiful fortunes of my life. My trials - like most everyone - go beyond this oppressive cloud of infection that envelops this world today, yes, it can be even called a nihilistic 'disease' - but a 'disease' in the sense that pregnancy is a disease.
To those that are sick of the sterile, cliched way the world is presented to us by marketing-sponsored, politically-correct messages, that need to unlearn destructive patterns of thought and behaviour, to those that seek not just to be consoled but shaken up by a form of personal therapy - read this book, and as Nietzsche exhorts, read it carefully.
Do you think you are the finished article because you conform to society's idea of morality and goodness? If so, read this and realise that it has been to the detriment of your self-development. And when can be more important than the self?
Have you felt that modern life has devalued the use of your intellect? Then read this, and reclaim the glorious power of your intellect.
This is important, timeless, universal advice that can be applied to a variety of contexts in the individual's rather lonely struggle for meaning.
Dawn is not a collection of aphorisms, but instead can be seen as a set of loosely linked thought experiments. And the beauty of this and the rest of the 'free-spirit' trilogy which are written in primarily aphoristic form, is that you can carry it around like a Bible, crack it open on a cold, dark, ugly December day, waiting for a bus or waiting for death, and live through the title that Nietzsche chose for this book; a title inspired by this passage from the Rig Veda that says:
"There are so many dawns that have not yet broken".
Chin up, friends. It is an ugly world, but no ugliness can be possible without a parallel concept of beauty that we can find if we truly strive for it. A journey that begins with the greatest personal integrity.
"'And in summa: what is that you want that is actually new?' - We no longer want to turn causes into sinners and the consequences into executioners."
After-word: It's also worth mentioning that this translation - by Brittain Smith - is excellent, and is in the vein of the very best Kauffman and Hollingdale translations. Be very selective with the translator, as this can make a great difference to your enjoyment of the work.
It's official. Nietzsche is my new prophet, my lord and saviour. To paraphrase his own experiences with Dostoyevsky, (re)discovering his works has been one of the most beautiful fortunes of my life. My trials - like most everyone - go beyond this oppressive cloud of infection that envelops this world today, yes, it can be even called a nihilistic 'disease' - but a 'disease' in the sense that pregnancy is a disease.
To those that are sick of the sterile, cliched way the world is presented to us by marketing-sponsored, politically-correct messages, that need to unlearn destructive patterns of thought and behaviour, to those that seek not just to be consoled but shaken up by a form of personal therapy - read this book, and as Nietzsche exhorts, read it carefully.
Do you think you are the finished article because you conform to society's idea of morality and goodness? If so, read this and realise that it has been to the detriment of your self-development. And when can be more important than the self?
Have you felt that modern life has devalued the use of your intellect? Then read this, and reclaim the glorious power of your intellect.
This is important, timeless, universal advice that can be applied to a variety of contexts in the individual's rather lonely struggle for meaning.
Dawn is not a collection of aphorisms, but instead can be seen as a set of loosely linked thought experiments. And the beauty of this and the rest of the 'free-spirit' trilogy which are written in primarily aphoristic form, is that you can carry it around like a Bible, crack it open on a cold, dark, ugly December day, waiting for a bus or waiting for death, and live through the title that Nietzsche chose for this book; a title inspired by this passage from the Rig Veda that says:
"There are so many dawns that have not yet broken".
Chin up, friends. It is an ugly world, but no ugliness can be possible without a parallel concept of beauty that we can find if we truly strive for it. A journey that begins with the greatest personal integrity.
"'And in summa: what is that you want that is actually new?' - We no longer want to turn causes into sinners and the consequences into executioners."
After-word: It's also worth mentioning that this translation - by Brittain Smith - is excellent, and is in the vein of the very best Kauffman and Hollingdale translations. Be very selective with the translator, as this can make a great difference to your enjoyment of the work.
September 19, 2022
En 'Aurora', Nietzsche termina por separarse definitivamente de Schopenhauer y Wagner. La afirmación y la vida se convierten en la puerta para liberarse, por fin, de sus cadenas.
March 10, 2022
Nietzsche on the first two books makes really interesting criticism on classical ethics and its vulgarization throug Christianity. I think that I will read again Genealogy of Morality "the other rational book of Nietzsche" to understand better his ideas and proposal.
The rest of Daybreak is only aphorisms without a thread or any specific topic. And I can't stand that writing style.
Books I & II: 3 stars (i like them, but still aphorism)
Books III & IV (I didn't read book V): 2 stars
The rest of Daybreak is only aphorisms without a thread or any specific topic. And I can't stand that writing style.
Books I & II: 3 stars (i like them, but still aphorism)
Books III & IV (I didn't read book V): 2 stars
November 14, 2007
One of my favorite Nietzsche texts. Too bad the world wasn't quite ready for this style of thought. Might have avoided two world wars and several other smaller skirmishes.
September 4, 2022
i could write it better
June 1, 2020
This work, standing at the center of the brief yet bright trajectory of that comet named Nietzsche, is, despite its position, somewhat less than might be expected from one marking the position of the "Great Noon." For though it marks the nascency, the prefiguration, of many of Nietzsche's later, famous figurations of thought, and is thus of historical interest (especially when reflexively reflected through the genealogical tracing of ancestral interpretation inscribed in the history of the drives), there are only a handful of aphorisms here which arrest one with the Witz and profundity, the weighty levity, which defines the mature Nietzsche in his style. The Gay Science certainly approaches nearer to the beautiful monstrosity, the perverse and sublime becoming, that this work sought to be, yet remained only but the first morning glimmers of.
Might it be, then, an extended detour on the way of experimentation, the science of joy and life (the life of writing and figuration) which is not to be opposed to a certain conception of poetry - a detour, of course, which remains, in its course, necessary in its traversing? A question of fate, then, perhaps - and the task, the interpretation, that this poses and demands, that it gives.
Might it be, then, an extended detour on the way of experimentation, the science of joy and life (the life of writing and figuration) which is not to be opposed to a certain conception of poetry - a detour, of course, which remains, in its course, necessary in its traversing? A question of fate, then, perhaps - and the task, the interpretation, that this poses and demands, that it gives.
April 25, 2023
Aurora. Pensieri sui pregiudizi morali è una raccolta di 575 aforismi di lunghezza variabile dalla singola frase alle due pagine. Appartiene alla prima fase della maturità di Friedrich Nietzsche, quella, tradizionalmente chiamata pars destruens, in cui la demistificazione delle menzogne delle filosofie passate risulta più presente della costruzione di un nuovo sistema filosofico.
L'obiettivo polemico di Nietzsche in Aurora è la morale, che viene rivelata come una costruzione umana nata per paura del giudizio altrui e quindi nemica dell'individualità. È proprio alla grandezza e all'autonomia dell'individuo, libratosi così in alto da sembrare piccolo a chi non è in grado di volare (aforisma 574), che il filosofo tedesco pare esortare. Sembra invogliarci a un egoismo positivo, a una riscoperta del gusto della vita (a livello intellettuale).
Lo stile di Nietzsche è aggressivo, tagliente, ma non in modo ironico: le sue non sono semplici posizioni impopolari, ma hanno un taglio quasi da verità rivelate che il filosofo condivide con noi. Non c'è volontà di scandalizzare nei suoi aforismi, bensì volontà di illuminare.
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