超越善与恶
Beyond Good and Evil

  • 作   者:

    弗里德里希·威廉·尼采(德)
    Friedrich Nietzsche

  • 出版社:

    外语教学与研究出版社
    Foreign Language Teaching and Research Press

  • 语   言:

    英文

  • 支   持:

  • 电子书:

    ¥9.90

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本书在尼采的著作中有着独特的地位,具有承上启下的作用。

Beyond Good and Evil: Prelude to a Philosophy of the Future is a book by philosopher Friedrich Nietzsche that expands the ideas of his previous work, Thus Spoke Zarathustra, with a more critical and polemical approach. It was first published in 1886.

尼采最重要的思想,即重新估价一切价值和权利意志与超人哲学,在本书中都有充分的体现。尼采从根本挑战之前的一切西方文明,否定西方的形而上学传统,从而提出了他自己的“行动哲学”,为20世纪非理性哲学的发展铺平了道路。

In Beyond Good and Evil, Nietzsche accuses past philosophers of lacking critical sense and blindly accepting dogmatic premises in their consideration of morality. Specifically, he accuses them of founding grand metaphysical systems upon the faith that the good man is the opposite of the evil man, rather than just a different expression of the same basic impulses that find more direct expression in the evil man. The work moves into the realm "beyond good and evil" in the sense of leaving behind the traditional morality which Nietzsche subjects to a destructive critique in favour of what he regards as an affirmative approach that fearlessly confronts the perspectival nature of knowledge and the perilous condition of the modern individual.

弗里德里希·威廉·尼采德国著名哲学家,西方现代哲学的开创者,语言学家、文化评论家、诗人、作曲家、思想家,他的著作对于宗教、道德、现代文化、哲学、以及科学等领域提出了广泛的批判和讨论。他的写作风格独特,经常使用格言和悖论的技巧。尼采对于后代哲学的发展影响极大,尤其是在存在主义与后现代主义上。

Friedrich Wilhelm Nietzsche (15 October 1844 – 25 August 1900) was a German philosopher, cultural critic, poet, philologist, and Latin and Greek scholar whose work has exerted a profound influence on Western philosophy and modern intellectual history.

The will to truth, which is still going to tempt us to many a daring exploit, that celebrated truthfulness of which all philosophers up to now have spoken with respect, what questions this will to truth has already set down before us! What strange, serious, dubious questions! There is already a long history of that—and yet it seems that this history has scarcely begun. Is it any wonder that at some point we become mistrustful, lose patience and, in our impatience, turn ourselves around, that we learn from this sphinx to ask questions for ourselves? Who is really asking us questions here? What is it in us that really wants “the truth”? In fact, we paused for a long time before the question about the origin of this will—until we finally remained completely and utterly immobile in front of an even more fundamental question. We asked about the value of this will. Suppose we want truth. Why should we not prefer untruth? And uncertainty?Even ignorance? The problem of the value of truth stepped up before us—or were we the ones who stepped up before the problem? Who among us here is Oedipus? Who is the Sphinx?1 It seems to be a tryst between questions and question marks. And could one believe that we are finally the ones to whom it seems as if the problem has never been posed up to now, as if we were the first ones to see it, to fix our eyes on it, and to dare confront it? For there is a risk involved in this—perhaps there is no greater risk.

  • PROLOGUE

  • Part One ON THE PREJUDICES OF PHILOSOPHERS

  • Part Two THE FREE SPIRIT

  • Part Three THE RELIGIOUS NATURE

  • Part Four Aphorisms and Interludes

  • Part Five A NATURAL HISTORY OF MORALS

  • Part Six We Scholars

  • Part Seven Our Virtues

  • Part Eight Peoples and Fatherlands

  • Part Nine What is Noble?

  • Out of the High Mountains

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