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袪邪薪泻芯胁邪 蟹芯褉褟: 写褍屑泻懈 锌褉芯 屑芯褉邪谢褜薪褨 锌械褉械写褋褍写懈
校 褌胁芯褉褔芯屑褍 褋锌邪写泻褍 肖褉懈写褉懈褏邪 袧褨褑褕械 芦袪邪薪泻芯胁邪 蟹芯褉褟禄 鈥� 写褉褍谐邪 蟹 褌褉褜芯褏 锌褉邪褑褜, 褖芯 胁懈褉褨蟹薪褟褞褌褜 褋械褉械写薪褨泄 (芦锌芯蟹懈褌懈胁褨褋褌褋褜泻懈泄禄) 锌械褉褨芯写 褎褨谢芯褋芯褎褍胁邪薪薪褟 薪褨屑械褑褜泻芯谐芯 屑懈褋谢懈褌械谢褟. 袩芯褋褨写邪褞褔懈 锌芯蟹懈褑褨褞 屑褨卸 芦袥褞写褋褜泻懈屑, 薪邪写褌芯 谢褞写褋褜泻懈屑禄 褨 芦袙械褋械谢芯褞 薪邪褍泻芯褞禄, 胁芯薪邪 蟹薪邪屑械薪褍褦 锌芯褔邪褌芯泻 屑邪泄斜褍褌薪褜芯谐芯 锌褉芯械泻褌褍 芦锌械褉械芯褑褨薪泻懈 胁褋褨褏 褑褨薪薪芯褋褌械泄禄. 孝械泻褋褌 褋泻谢邪写邪褦褌褜褋褟 蟹 锌鈥櫻徰傂� 褔邪褋褌懈薪, 褟泻褨 屑褨褋褌褟褌褜 575 邪褎芯褉懈蟹屑褨胁 褉褨蟹薪芯褩 写芯胁卸懈薪懈 泄 褌械屑邪褌懈泻懈. 袧褨褑褕械 胁懈蟹薪邪褔邪褦 屑芯褉邪谢褜 褟泻 蟹胁懈褔邪褦胁懈泄 褋锌芯褋褨斜 褍褔懈薪泻褍 泄 芯褑褨薪褞胁邪薪薪褟. 袩芯褉褍褕械薪芯 锌懈褌邪薪薪褟 锌褉芯 锌械褉械写褋褍写懈, 胁褨谢褜薪芯写褍屑褋褌胁芯, 锌褉芯斜谢械屑懈 褨褋褌懈薪懈 褌邪 蟹薪邪薪薪褟. 袩褉芯胁械写械薪芯 锌褨写谐芯褌芯胁褔褍 褉芯斜芯褌褍 蟹 锌芯写邪谢褜褕芯谐芯 胁懈胁褔械薪薪褟 屑芯褉邪谢褨 褌邪 褉械谢褨谐褨褩, 褖芯 褉芯蟹胁懈胁邪褌懈屑械褌褜褋褟 胁 锌芯谢械屑褨褔薪芯屑褍 褌褉邪泻褌邪褌褨 芦袛芯 谐械薪械邪谢芯谐褨褩 屑芯褉邪谢褨禄 褌邪 泻褉懈褌懈褔薪褨泄 褉芯蟹胁褨写褑褨 芦袗薪褌懈褏褉懈褋褌禄. 袙 芦袪邪薪泻芯胁褨泄 蟹芯褉褨禄 褎褨谢芯褋芯褎褨褟 袧褨褑褕械 褉芯蟹谐谢褟写邪褦褌褜褋褟 褟泻 械泻褋锌械褉懈屑械薪褌邪谢褜薪邪 胁褨蟹褨褟 褨褋薪褍胁邪薪薪褟 泄 胁懈锌褉芯斜褍胁邪薪薪褟 褉褨蟹薪芯屑邪薪褨褌薪懈褏 锌械褉褋锌械泻褌懈胁 褋邪屑芯褉械邪谢褨蟹邪褑褨褩 谢褞写懈薪懈. 袙懈写邪薪薪褟 褋褍锌褉芯胁芯写卸褍褦褌褜褋褟 褨褋褌芯褉懈泻芯-褎褨谢芯褋芯褎褋褜泻芯褞 锌械褉械写屑芯胁芯褞 泄 写芯褋谢褨写薪懈褑褜泻芯-褌械褉屑褨薪芯谢芯谐褨褔薪懈屑 泻芯屑械薪褌邪褉械屑. 校泻褉邪褩薪褋褜泻芯褞 褌胁褨褉 锌械褉械泻谢邪写械薪芯 胁锌械褉褕械.
800 pages, Hardcover
First published January 1, 1881
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About the author
Friedrich Nietzsche
3,907听books24.2k听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 F枚rster-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鈥搒lave 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 脺bermensch 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鈥攅specially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism鈥攁s 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鈥搒lave 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 脺bermensch 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鈥攅specially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism鈥攁s well as art, literature, music, poetry, politics, and popular culture.
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July 3, 2021
Morgenr枚the. Gedanken 眉ber 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.
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賮賴乇爻鬲: 芦蹖丕丿丿丕卮鬲 賲鬲乇噩賲禄貨 芦丕夭 丕蹖賳 丌賳 丕賳爻丕賳禄貨 芦爻倬蹖丿賴 丿賲丕賳禄貨 芦倬蹖卮诏賮鬲丕乇禄貨 芦讴鬲丕亘 蹖讴賲禄貨 芦讴鬲丕亘 丿賵賲禄貨 芦讴鬲丕亘 爻賵賲禄貨 芦讴鬲丕亘 趩賴丕乇賲禄貨 芦讴鬲亘 倬賳噩賲禄貨 芦丕賮夭賵丿賴 賲鬲乇噩賲禄貨 芦賮乇賴賳诏 賵丕跇诏丕賳 賲鬲賳禄貨 芦賲賳丕亘毓禄貨
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噩賲賱丕鬲 讴賵鬲丕賴 賵 賳孬乇 卮毓乇诏賵賳賴 蹖 芦賳蹖趩賴禄貙 丿乇 丕蹖賳 讴鬲丕亘 賳卮丕賳貙 丕夭 夭丕蹖卮 賮賱爻賮賴 丕蹖 亘賴 亘賱賵睾 乇爻蹖丿賴 蹖 丕蹖卮丕賳 賲蹖丿賴丿貙 丕蹖卮丕賳 亘賴 鬲讴丕賳賴 賴丕蹖蹖 賲蹖倬乇丿丕夭賳丿貙 讴賴 丕賳爻丕賳賴丕 乇丕 賵丕丿丕乇 賲蹖讴賳賳丿貙 鬲丕 丿乇 丿蹖賳貙 丕禺賱丕賯蹖丕鬲貙 賲鬲丕賮蹖夭蹖讴貙 賵 賴賳乇貙 亘賴 丿賳亘丕賱 鬲爻賱蹖 亘丕卮賳丿貨 芦賳蹖趩賴禄 丿乇 讴鬲丕亘 芦爻倬蹖丿賴 丿賲丕賳禄貙 賮乇丿诏乇丕蹖蹖 卮丿蹖丿鬲乇 賵 乇卮丿 卮禺氐蹖鬲 乇丕貙 趩丕乇賴 蹖 讴丕乇 賲蹖丿丕賳賳丿貙 亘賴 丕噩鬲賲丕毓 賵 禺丕賳賵丕丿賴 賲蹖倬乇丿丕夭賳丿貙 賵 丕夭 囟賲蹖乇賴丕蹖蹖 丌夭丕丿 爻禺賳 亘賴 賲蹖丕賳 賲蹖丌賵乇賳丿 讴賴 卮噩丕毓鬲 乇賴丕蹖蹖 丕夭 鬲亘毓蹖囟丕鬲 丌乇賲丕賳诏乇丕蹖丕賳賴 乇丕 丿丕乇賳丿貨 丕蹖賳 丕孬乇 丕乇夭卮賲賳丿 讴賴 亘丕 爻亘讴 賲鬲賲丕蹖夭 賵 诏丕賴丕 賲鬲賳丕賯囟 芦賳蹖趩賴禄 賳诏丕卮鬲賴 卮丿賴貙 鬲賯乇蹖亘丕 亘賴 賴賲賴 蹖 賲賵囟賵毓丕鬲蹖 讴賴 丿乇 丌孬丕乇 亘毓丿蹖 丕蹖卮丕賳 賲賵乇丿 亘乇乇爻蹖 賯乇丕乇 诏乇賮鬲賴 丕賳丿貙 賲蹖倬乇丿丕夭丿
賳賯賱 丕夭 賲鬲賳 賯胤毓丕鬲蹖 丕夭 倬丕蹖丕賳 讴鬲丕亘: (賴賳诏丕賲-讴賴 丌丿-賲蹖鈥� 賴賲趩賵賳 丕賳丿蹖卮賴 乇賵丕賳 賲毓賲賵賱丕 丿乇 乇賵丿禺丕賳賴鈥屰� 亘夭乇诏 丕賳丿蹖卮賴 賵 丕丨爻丕爻 賲蹖鈥屫槽屫�-賵 丨鬲丕 乇賵蹖丕賴丕賲丕賳鈥� 丿乇 卮亘丕賳诏丕賴 丿乇 倬蹖 丕蹖賳 乇賵丿禺丕賳賴鈥� 賴爻鬲賳丿-亘丿蹖賳鈥屫池з� 丕夭 夭賳丿诏蹖鈥� 鬲賲賳丕蹖 丌乇丕賲卮 賵 爻讴賵鬲 賲蹖鈥屭┵嗀�- 丨丕賱 丌賳鈥屭┵� 丿蹖诏乇丕賳 丌賳 丿賲 讴賴 禺賵丿 乇丕 亘賴 賲乇丕賯亘賴 賵 賲讴丕卮賮賴 賵丕賲蹖鈥屭柏ж辟嗀� 丕夭 夭賳丿诏蹖 禺賵丕賴丕賳 丌乇丕賲卮鈥屫з嗀� 亘乇 鬲賵 賵 賲賳 賳蹖夭 趩賳蹖賳 賲蹖鈥屫辟堌�! 賵賱蹖鈥� 趩賴 倬乇賵丕 鬲賵 乇丕 賵 賲乇丕 丕夭 丕蹖賳! 倬乇賳丿诏丕賳鈥� 丿蹖诏乇 倬乇賵丕夭蹖 亘賴 丿賵乇丿爻鬲鈥屫� 禺賵丕賴賳丿 讴乇丿: 賴賲蹖賳 亘氐蹖乇鬲鈥� 賵 倬丕蹖鈥屫ㄙ嗀屸€屬呚з嗀� 丌賳鈥屫� 讴賴 賴賲賴 趩蹖夭蹖 丿乇蹖丕爻鬲貙 丿乇蹖丕貙 丿乇蹖丕! - 賵 丌賳鈥屭з� 鬲丕 亘賴 讴噩丕 禺賵丕賴蹖賲鈥� 乇賮鬲責 賲蹖鈥屫堌з囒屬� 丕夭 賮乇丕夭 丿乇蹖丕 亘诏匕乇蹖賲責 丕蹖賳 禺賵丕賴卮 毓馗蹖賲 讴賴鈥� 賲蹖鈥屫堌з囒屬� 丕夭 賮乇丕夭 丿乇蹖丕 亘诏匕乇蹖賲責 丕蹖賳鈥� 禺賵丕賴卮 毓馗蹖賲 讴賴鈥� 賲丕 乇丕 丕夭 賴乇 賱匕鬲蹖鈥� 亘蹖卮 讴賳丕乇 賲蹖鈥屭┵嗀� 鬲丕 亘賴 讴噩丕蹖鈥� 賲丕賳 賲蹖鈥屭┴簇з嗀� 賲丕 乇丕 丕夭 賴乇 賱匕鬲蹖 亘蹖卮 讴乇丕賳 賲蹖鈥屭┵嗀� 鬲丕 亘賴 讴噩丕蹖鈥屬呚з� 賲蹖鈥屭┴簇з嗀� 趩乇丕 亘丿蹖賳 爻賵蹖 賵 亘爻貙 亘丿丕賳 爻賵 讴賴鈥� 鬲賲丕賲蹖 禺賵乇卮蹖丿賴丕蹖 丕賳爻丕賳蹖鬲鈥� 鬲丕 丨丕賱 賮乇賵 丿賴 丕賳丿責 乇賵夭蹖 丌蹖丕 丨丿蹖孬鈥屬呚з� 趩賳蹖賳 讴乇丿賴 禺賵丕賴丿 卮丿貙 讴賴 乇賵蹖 亘賴 亘丕禺鬲乇 丿丕卮鬲蹖賲 賵 爻乇 亘賴 丕賲蹖丿 乇爻蹖丿賳 亘賴 賴賳丿蹖-讴賴鈥� 賱蹖讴 賳丕讴丕賲蹖 亘乇 讴乇丕賳 亘蹖鈥屬嗁囏й屫€� 賳氐蹖亘賴鈥� 蹖鈥� 賲丕賳 亘賵丿責 蹖丕貙 亘乇丕丿乇丕賳 賲賳責 蹖丕責)貨 倬丕蹖丕賳 賳賯賱
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 11/04/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貙 丕. 卮乇亘蹖丕賳蹖
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.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮 乇賵夭 丿賵賲 賲丕賴 噩賵賱丕蹖 爻丕賱 2002賲蹖賱丕丿蹖
毓賳賵丕賳: 爻倬蹖丿賴 丿賲丕賳貨 賳賵蹖爻賳丿賴: 賮鈥嵷臂屸€嵷臂屸€嵷粹€� 賳鈥嵺屸€嵹嗏€嵸団€屫� 賲鬲鈥嵷必€嵸� 毓鈥嵸勨€嵺屸€� 毓鈥嵷ㄢ€嵷з勨€嵸勨€嵸団€嵺屸€屫� 鬲賴乇丕賳貙 噩丕賲蹖貙 1380貨 丿乇 432氐貨 卮丕亘讴 9645620821貨 趩丕倬 丿賵賲 1388貨 卮丕亘讴9789645620828貨 丿乇 416氐貨 趩丕倬 趩賴丕乇賲貙 噩丕賲蹖貙 賲氐丿賯貙 1396貨 丿乇 416氐貨 卮丕亘讴 9789645620828貨 賲賵囟賵毓 丕禺賱丕賯貙 倬蹖卮丿丕賵乇蹖貙 丕夭 賳賵蹖爻賳丿诏丕賳 丌賱賲丕賳貨 爻丿賴 19賲
賮賴乇爻鬲: 芦蹖丕丿丿丕卮鬲 賲鬲乇噩賲禄貨 芦丕夭 丕蹖賳 丌賳 丕賳爻丕賳禄貨 芦爻倬蹖丿賴 丿賲丕賳禄貨 芦倬蹖卮诏賮鬲丕乇禄貨 芦讴鬲丕亘 蹖讴賲禄貨 芦讴鬲丕亘 丿賵賲禄貨 芦讴鬲丕亘 爻賵賲禄貨 芦讴鬲丕亘 趩賴丕乇賲禄貨 芦讴鬲亘 倬賳噩賲禄貨 芦丕賮夭賵丿賴 賲鬲乇噩賲禄貨 芦賮乇賴賳诏 賵丕跇诏丕賳 賲鬲賳禄貨 芦賲賳丕亘毓禄貨
賳丕賲鈥� 丿蹖诏乇 丕蹖賳 讴鬲丕亘鈥� 芦丕賳丿蹖卮賴鈥屬囏й屰� 丿乇 亘丕亘 倬蹖卮鈥屫з堌臂屸€屬囏й� 丕禺賱丕賯蹖禄 丕爻鬲貨 丿乇賵賳賲丕蹖賴鈥� 蹖 丕氐賱蹖 丌賳 丕禺賱丕賯鈥� 賵 毓乇賮貙 賵 讴丕爻鬲蹖鈥屬囏� 賵 賯賵鬲鈥屬囏й� 丌賳鈥� 丕爻鬲貨 芦爻倬蹖丿賴鈥屫吢� 蹖丕 芦爻倬蹖丿賴 丿賲丕賳禄 乇丕 芦賮乇丿乇蹖卮 (賮乇蹖丿乇蹖卮) 賳蹖趩賴禄貙 賳賵蹖爻賳丿賴贁 蹖 芦丌賱賲丕賳蹖禄貙 丿乇 爻蹖 賵 賴賮鬲 爻丕賱诏蹖 禺賵蹖卮貙 丿乇 賲丕賴 跇丕賳賵蹖賴 爻丕賱1881賲蹖賱丕丿蹖貙 亘賴 倬丕蹖丕賳 乇爻丕賳丿賳丿貨 丕蹖賳 讴鬲丕亘 丿乇 鬲丕亘爻鬲丕賳 賴賲丕賳爻丕賱貙 丿乇 倬賳噩 讴鬲丕亘貙 賵 倬丕賳氐丿 賵 賴賮鬲丕丿 賵 倬賳噩 倬丕乇賴貙 亘丿賵賳 毓賳賵丕賳 丕氐賱蹖 賲賳鬲卮乇 卮丿貨 丿丕賳爻鬲賴 賴丕 丕夭 夭賳丿诏蹖 賵 丌賮乇蹖賳卮 芦賳蹖趩賴禄貙 丕夭 禺賱丕賱 賳賵卮鬲丕乇賴丕蹖 丿賵爻鬲卮 亘賴 賳丕賲 芦倬鬲乇诏丕爻鬲禄 丕爻鬲貙 丕蹖卮丕賳 亘賵丿賳丿 讴賴 诏夭丕乇卮 丿乇 亘丕亘 芦爻倬蹖丿賴 丿賲丕賳禄 乇丕貙 蹖讴 丿賴賴 倬爻 丕夭 丿乇诏匕卮鬲 芦賳蹖趩賴禄貙 丿乇 爻丕賱1909賲蹖賱丕丿蹖 丿乇 芦賵丕蹖賲丕乇禄 賲賳鬲卮乇 讴乇丿賳丿貨
噩賲賱丕鬲 讴賵鬲丕賴 賵 賳孬乇 卮毓乇诏賵賳賴 蹖 芦賳蹖趩賴禄貙 丿乇 丕蹖賳 讴鬲丕亘 賳卮丕賳貙 丕夭 夭丕蹖卮 賮賱爻賮賴 丕蹖 亘賴 亘賱賵睾 乇爻蹖丿賴 蹖 丕蹖卮丕賳 賲蹖丿賴丿貙 丕蹖卮丕賳 亘賴 鬲讴丕賳賴 賴丕蹖蹖 賲蹖倬乇丿丕夭賳丿貙 讴賴 丕賳爻丕賳賴丕 乇丕 賵丕丿丕乇 賲蹖讴賳賳丿貙 鬲丕 丿乇 丿蹖賳貙 丕禺賱丕賯蹖丕鬲貙 賲鬲丕賮蹖夭蹖讴貙 賵 賴賳乇貙 亘賴 丿賳亘丕賱 鬲爻賱蹖 亘丕卮賳丿貨 芦賳蹖趩賴禄 丿乇 讴鬲丕亘 芦爻倬蹖丿賴 丿賲丕賳禄貙 賮乇丿诏乇丕蹖蹖 卮丿蹖丿鬲乇 賵 乇卮丿 卮禺氐蹖鬲 乇丕貙 趩丕乇賴 蹖 讴丕乇 賲蹖丿丕賳賳丿貙 亘賴 丕噩鬲賲丕毓 賵 禺丕賳賵丕丿賴 賲蹖倬乇丿丕夭賳丿貙 賵 丕夭 囟賲蹖乇賴丕蹖蹖 丌夭丕丿 爻禺賳 亘賴 賲蹖丕賳 賲蹖丌賵乇賳丿 讴賴 卮噩丕毓鬲 乇賴丕蹖蹖 丕夭 鬲亘毓蹖囟丕鬲 丌乇賲丕賳诏乇丕蹖丕賳賴 乇丕 丿丕乇賳丿貨 丕蹖賳 丕孬乇 丕乇夭卮賲賳丿 讴賴 亘丕 爻亘讴 賲鬲賲丕蹖夭 賵 诏丕賴丕 賲鬲賳丕賯囟 芦賳蹖趩賴禄 賳诏丕卮鬲賴 卮丿賴貙 鬲賯乇蹖亘丕 亘賴 賴賲賴 蹖 賲賵囟賵毓丕鬲蹖 讴賴 丿乇 丌孬丕乇 亘毓丿蹖 丕蹖卮丕賳 賲賵乇丿 亘乇乇爻蹖 賯乇丕乇 诏乇賮鬲賴 丕賳丿貙 賲蹖倬乇丿丕夭丿
賳賯賱 丕夭 賲鬲賳 賯胤毓丕鬲蹖 丕夭 倬丕蹖丕賳 讴鬲丕亘: (賴賳诏丕賲-讴賴 丌丿-賲蹖鈥� 賴賲趩賵賳 丕賳丿蹖卮賴 乇賵丕賳 賲毓賲賵賱丕 丿乇 乇賵丿禺丕賳賴鈥屰� 亘夭乇诏 丕賳丿蹖卮賴 賵 丕丨爻丕爻 賲蹖鈥屫槽屫�-賵 丨鬲丕 乇賵蹖丕賴丕賲丕賳鈥� 丿乇 卮亘丕賳诏丕賴 丿乇 倬蹖 丕蹖賳 乇賵丿禺丕賳賴鈥� 賴爻鬲賳丿-亘丿蹖賳鈥屫池з� 丕夭 夭賳丿诏蹖鈥� 鬲賲賳丕蹖 丌乇丕賲卮 賵 爻讴賵鬲 賲蹖鈥屭┵嗀�- 丨丕賱 丌賳鈥屭┵� 丿蹖诏乇丕賳 丌賳 丿賲 讴賴 禺賵丿 乇丕 亘賴 賲乇丕賯亘賴 賵 賲讴丕卮賮賴 賵丕賲蹖鈥屭柏ж辟嗀� 丕夭 夭賳丿诏蹖 禺賵丕賴丕賳 丌乇丕賲卮鈥屫з嗀� 亘乇 鬲賵 賵 賲賳 賳蹖夭 趩賳蹖賳 賲蹖鈥屫辟堌�! 賵賱蹖鈥� 趩賴 倬乇賵丕 鬲賵 乇丕 賵 賲乇丕 丕夭 丕蹖賳! 倬乇賳丿诏丕賳鈥� 丿蹖诏乇 倬乇賵丕夭蹖 亘賴 丿賵乇丿爻鬲鈥屫� 禺賵丕賴賳丿 讴乇丿: 賴賲蹖賳 亘氐蹖乇鬲鈥� 賵 倬丕蹖鈥屫ㄙ嗀屸€屬呚з嗀� 丌賳鈥屫� 讴賴 賴賲賴 趩蹖夭蹖 丿乇蹖丕爻鬲貙 丿乇蹖丕貙 丿乇蹖丕! - 賵 丌賳鈥屭з� 鬲丕 亘賴 讴噩丕 禺賵丕賴蹖賲鈥� 乇賮鬲責 賲蹖鈥屫堌з囒屬� 丕夭 賮乇丕夭 丿乇蹖丕 亘诏匕乇蹖賲責 丕蹖賳 禺賵丕賴卮 毓馗蹖賲 讴賴鈥� 賲蹖鈥屫堌з囒屬� 丕夭 賮乇丕夭 丿乇蹖丕 亘诏匕乇蹖賲責 丕蹖賳鈥� 禺賵丕賴卮 毓馗蹖賲 讴賴鈥� 賲丕 乇丕 丕夭 賴乇 賱匕鬲蹖鈥� 亘蹖卮 讴賳丕乇 賲蹖鈥屭┵嗀� 鬲丕 亘賴 讴噩丕蹖鈥� 賲丕賳 賲蹖鈥屭┴簇з嗀� 賲丕 乇丕 丕夭 賴乇 賱匕鬲蹖 亘蹖卮 讴乇丕賳 賲蹖鈥屭┵嗀� 鬲丕 亘賴 讴噩丕蹖鈥屬呚з� 賲蹖鈥屭┴簇з嗀� 趩乇丕 亘丿蹖賳 爻賵蹖 賵 亘爻貙 亘丿丕賳 爻賵 讴賴鈥� 鬲賲丕賲蹖 禺賵乇卮蹖丿賴丕蹖 丕賳爻丕賳蹖鬲鈥� 鬲丕 丨丕賱 賮乇賵 丿賴 丕賳丿責 乇賵夭蹖 丌蹖丕 丨丿蹖孬鈥屬呚з� 趩賳蹖賳 讴乇丿賴 禺賵丕賴丿 卮丿貙 讴賴 乇賵蹖 亘賴 亘丕禺鬲乇 丿丕卮鬲蹖賲 賵 爻乇 亘賴 丕賲蹖丿 乇爻蹖丿賳 亘賴 賴賳丿蹖-讴賴鈥� 賱蹖讴 賳丕讴丕賲蹖 亘乇 讴乇丕賳 亘蹖鈥屬嗁囏й屫€� 賳氐蹖亘賴鈥� 蹖鈥� 賲丕賳 亘賵丿責 蹖丕貙 亘乇丕丿乇丕賳 賲賳責 蹖丕責)貨 倬丕蹖丕賳 賳賯賱
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 11/04/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貙 丕. 卮乇亘蹖丕賳蹖
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
螌,蟿喂 魏伪喂 谓伪 蟺蔚喂蟼 纬喂伪 蟿慰谓 螡委蟿蟽蔚 蔚委谓伪喂 位委纬慰. 螒魏蠈渭伪 魏喂 伪谓 未蔚谓 蟽蠀渭蠁蠅谓蔚委蟼 渭蔚 蠈位伪 蠈蟽伪 位苇蔚喂, 伪谓慰委纬蔚喂 谓苇慰蠀蟼 慰蟻委味慰谓蟿蔚蟼 蟽蟿畏谓 蟽魏苇蠄畏 蟽慰蠀. 危委纬慰蠀蟻伪 尾慰畏胃维蔚喂 蟿慰 纬蔚纬慰谓蠈蟼 蠈蟿喂 纬蟻维蠁蔚喂 蟺喂慰 蔚魏位伪蠆魏蔚蠀渭苇谓伪, 蟽蔚 伪谓蟿委胃蔚蟽畏 渭蔚 蟿慰谓 危伪蟻蟿蟻 萎 蟿慰谓 螝伪谓蟿.
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 Morgenr枚the (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 jo拧 nisu zarudjele.
Mi sada拧nji ljudi 啪ivimo u vrlo nemoralnom vremenu: mo膰 obi膷aja je oslabila, a osje膰aj za moral je nestao. Moral nije ni拧ta vi拧e nego pokornost obi膷ajima ma koje vrste oni bili, a obi膷aji su predanjem prenesen na膷in dijelanja i procijenivanja. U stvarima u kojima ne nare膽uje tradicija, moral ne postoji i ukoliko 啪ivot nije odre膽en tradicijom utoliko je manji krug morala. To zna膷i da neko mora vama da vlada u vidu propisa, nare膽ivanja i zakona ne bi li vi bili moralni. Iz ovoga proizilazi da je moral sklon mno拧tvu i da njegova ja膷ina zavisi od jedinki koje 膷ine mno拧tvo to jest od njihovih mogu膰nosti da se pridr啪avaju propisanih normi. Svaki 膷ovjek koji nastoji da se izop拧ti iz tradicije istovremeno izlazi iz kruga morala. Po tome onaj koji te啪i da bude slobodan on je time i nemoralan, jer 啪eli da u svemu zavisi od sebe, a ne od neke tradicije. U takvom postavljenom moralu "zao" zna膷i samovoljan, individualan. Kao vi拧i autoritet tradiciji se 膷ovjek povinuje ne zbog njenog nare膽ivanja u njegovu korist ve膰 zbog samog 膷ina naredbe.O, jadnog li svijeta kad mu se mora nare膽ivati i prisilom stvarati slika njihovog izvitoperenog morala! Potrebno je iskristalisati dvije vrste morala: tu se razlikuju onaj moral koji lu膷i moralnost naj膷e拧膰eg ispunjavanja od morala koji lu膷i moralnost najte啪eg ispunjavanja. Kod naj膷e拧膰eg ispunjavanja najmoralniji je onaj koji prinosi 啪rtvu. Kod najte啪eg ispunjavanja izlazi na vidjelo obi膷aj i tradicija uprkos individualnoj koristi i protivpohoti, te kod ove vrste morala pojedinac treba da se 啪rtvuje. U jednom moralu on je d啪elat, a u drugom 啪rtveno jagnje. Moral zahtjeva da se ne misli na sebe ve膰 da se propisi uva啪avaju. Ogrije拧enje pojedinca o moral pada na teret zajednice i tada mu slijedi ta natprirodna kazna, strepnja praznovjerja. Tako da se ne mo啪e ni zamisliti 拧ta su slobodni iskonski duhovi, individue tokom istorije pretrpjeli od toga 拧to su ih smatrali kao zle i opasne. Moral dijeluje protiv nastanka novih i boljih obi膷aja, on zaglupljuje.
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; 鈥榳ho and how many will consume this?鈥� 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鈥攊n 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 鈥榮ent off into the desert鈥�, something else was done鈥攖hey 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鈥攁nd now they cannot do without it and would not have it otherwise. Only these poor beasts of burden must not be denied their 鈥榟olidays鈥欌€攁s 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鈥檚 heart鈥檚 content. (3.178)
Political and economic affairs are not worthy of being the enforced concern of society鈥檚 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 鈥榰niversal security鈥� 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鈥攖hese 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鈥攊nstruments 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 鈥榮elf鈥� and their wretchedness and misery as the effect of what is 鈥榦utside the self鈥�; 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鈥攁nd 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鈥攚hich, 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鈥檚 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鈥檚 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鈥擳his: 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鈥攖hese 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鈥攑robably 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鈥攊n this quite different from us鈥攚ere 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 鈥榟e is a character!鈥欌€攚hich 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鈥攊t sounds to us 鈥榓ffected鈥�. 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 鈥榥aturalness鈥� of his style if felt to be so only by him; and it is perhaps precisely by means of what he himself feels as 鈥榓ffected鈥欌€攂ecause with it he has for once given in to fashion and to so-called 鈥榞ood taste鈥欌€攖hat 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鈥攖hat is to say, one鈥檚 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)
October 7, 2020
螞慰喂蟺慰谓 畏 魏蟻喂蟿喂魏萎 渭慰蠀 伪蠁慰蟻维 蟿畏谓 渭蔚蟿维蠁蟻伪蟽畏 蟺慰蠀 苇蠁蟿伪蟽蔚 蟽蟿伪 蠂苇蟻喂伪 渭慰蠀 魏伪喂 渭蠈谓慰! 螞蠀蟺维渭伪喂 蟺慰蠀 蟿慰 位蔚蠅 伪位位维 蔚委谓伪喂 魏伪魏萎! 螕谓蠋渭畏 渭! 螒位位维 苇谓伪 位蠈纬喂慰 蠅蟼 苇谓伪 尾伪胃渭蠈 魏蔚委渭蔚谓慰 未蔚谓 蟿慰 渭蔚蟿伪蠁蟻维味蔚喂蟼 伪魏蠈渭伪 蟺喂慰 位蠈纬喂伪 .. 蟽蔚 蟺慰位位伪 蟽畏渭蔚委伪 伪魏蠈渭伪 魏伪喂 渭蔚 蟺蟻慰蟽蟺维胃蔚喂伪 伪未蠉谓伪蟿蠅 谓伪 魏伪蟿伪位维尾蠅 蟿喂 位苇蔚喂 魏伪喂 渭 蠁伪委谓蔚蟿伪喂 魏伪喂 维蟿蠀蠂畏蟼 畏 渭蔚蟿维蠁蟻伪蟽畏 蟽蔚 蔚蟺委蟺蔚未慰 蔚蟺喂位慰纬萎蟼 位苇尉蔚蠅谓 . 螠喂伪 渭蔚蟿维蠁蟻伪蟽畏 蟿苇蟿慰喂蠅谓 魏蔚喂渭苇谓蠅谓 蟺蟻苇蟺蔚喂 谓伪 蟽蟿慰蠂蔚蠉蔚喂 蟽蟿慰 谓伪 伪蟺蠈 未蠅胃蔚委 蟿慰 谓蠈畏渭伪 魏伪喂 谓伪 纬委谓慰蠀谓 蟺喂慰 蟺蟻慰蟽喂蟿维 . 螚 渭蔚蟿维蠁蟻伪蟽畏 蟿畏蟼 螘位苇谓畏蟼 螝伪位魏维谓畏 渭慰蠀 蠁维谓畏魏蔚 维蠄蠀蠂畏 魏伪喂 伪谓慰蠉蟽喂伪 . 螝蟻喂渭伪蟼 ... 慰蟻喂伪魏伪 蟽魏苇蠁蟿畏魏伪 蠈蟿喂 蔚委谓伪喂 位蔚蟼 魏伪喂 渭喂伪 胃蟻畏蟽魏蠈位畏蟺蟿畏 纬蠀谓伪委魏伪 魏维谓蔚喂 苇谓伪 魏蔚委渭蔚谓慰 伪蟺蟻蠈蟽喂蟿慰 ...
螝伪蟿维 蟿伪 伪位位维 纬喂伪 蟿慰 尾喂尾位喂慰 蟺慰蠀 未蔚谓 蟿蔚位蔚委蠅蟽伪 蟺慰蟿苇 伪位位维 魏维蟺慰喂伪 蟽蟿喂纬渭畏 胃伪 纬蠀蟻委蟽蠅 蟽蔚 伪蠀蟿慰 苇蠂蠅 谓伪 蟺蠅 蠈蟿喂 魏维胃蔚 蟺伪蟻维纬蟻伪蠁慰蟼 蔚委谓伪喂 未喂伪渭伪谓蟿维魏喂 魏伪喂 苇蠂蔚喂 蟽魏蔚蠄畏
螝伪蟿维 蟿伪 伪位位维 纬喂伪 蟿慰 尾喂尾位喂慰 蟺慰蠀 未蔚谓 蟿蔚位蔚委蠅蟽伪 蟺慰蟿苇 伪位位维 魏维蟺慰喂伪 蟽蟿喂纬渭畏 胃伪 纬蠀蟻委蟽蠅 蟽蔚 伪蠀蟿慰 苇蠂蠅 谓伪 蟺蠅 蠈蟿喂 魏维胃蔚 蟺伪蟻维纬蟻伪蠁慰蟼 蔚委谓伪喂 未喂伪渭伪谓蟿维魏喂 魏伪喂 苇蠂蔚喂 蟽魏蔚蠄畏
March 9, 2025
Third read:
Is there anyone asking why ? the proper Answer would be:
- Why not ?
Second read:
The Sky seems even more clearer now, and the sight reaches far ahead and as wide as it gets, for the Bird's cold glass has been broken, it's cage torn down to Pieces, and it's Wings have grown and now seem to reach the Infinite.
Such might be the Fate of a free Bird.
---
- "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."
Is there anyone asking why ? the proper Answer would be:
- Why not ?
Second read:
The Sky seems even more clearer now, and the sight reaches far ahead and as wide as it gets, for the Bird's cold glass has been broken, it's cage torn down to Pieces, and it's Wings have grown and now seem to reach the Infinite.
Such might be the Fate of a free Bird.
---
- "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."
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November 21, 2024Ko je 膷itao Sioranovog ''Zlog demijurga'', primeti膰e identi膷nu crtice-kratke zabele拧ke formu gde se, u ovom slu膷aju, Ni膷e bavi dekonstrukcijom morala. Uop拧teno, Ni膷e je, kao retko ko, valjano izrabrao, kako bi Kant rekao, formu za izra啪avanje ideja. Postoje razli膷ite vrste nadahnu膰a na koje autor mo啪e da vas podstakne, tako da mi se trenutno 膷ini da je, bez obzira na to 拧to 膰u se ''Osvitom'' baviti u danima koji dolaze, za mene adekvatniji na膷in da o problemima koje ovde iznosi govorim, nego da o njima pi拧em.
Nemilosrdan je Ni膷e, kao i u ''Sumraku idola'', a ostaje zapanjuju膰e da je na nevelikom prostoru, uspeo koncizno da isplete niti tako 膷vrsto vezane da, bez obzira na kompleksnost teme, ta blizina ukop膷avanja je ono 拧to pri膷i daje dubinu, a ne 拧irenje u prostoru i vremenu. Konci su od Erosa, nedvosmisleno raspore膽ene snage, a istovremeno ne啪ne i lake, skoro prozirne; ali to 拧to mo啪emo da vidimo drugu stranu, ba拧 kao u jednoj od njegovih zabele拧ki, ne zna膷i da kroz staklo mo啪emo i da pro膽emo.
Nemilosrdan je Ni膷e, kao i u ''Sumraku idola'', a ostaje zapanjuju膰e da je na nevelikom prostoru, uspeo koncizno da isplete niti tako 膷vrsto vezane da, bez obzira na kompleksnost teme, ta blizina ukop膷avanja je ono 拧to pri膷i daje dubinu, a ne 拧irenje u prostoru i vremenu. Konci su od Erosa, nedvosmisleno raspore膽ene snage, a istovremeno ne啪ne i lake, skoro prozirne; ali to 拧to mo啪emo da vidimo drugu stranu, ba拧 kao u jednoj od njegovih zabele拧ki, ne zna膷i da kroz staklo mo啪emo i da pro膽emo.
August 24, 2018
脠 una continua sfida leggere Nietzsche, perch茅 costringe ad interrogarsi sulle proprie credenze e valori acquisiti. Intravide e descrisse lucidamente il nichilismo che ci travaglia e permea totalmente la nostra societ脿 e le nostre coscienze. Sembra che attacchi la civilt脿 occidentale e il suo logos che si 猫 formato in 2500 anni, ma in realt脿 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 pi霉 convinzione al Cristo e al Dio di Abramo, Isacco e Giacobbe e leggo sempre pi霉 volentieri le pacate e silenziose riflessioni di Pascal.
Mi tengo le mie povere e banali credenze, mi attacco sempre con pi霉 convinzione al Cristo e al Dio di Abramo, Isacco e Giacobbe e leggo sempre pi霉 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 鈥渟ubterrestrial鈥� at work, digging, mining, undermining. You can see him, always provided that you have eyes for such deep work,鈥攈ow 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.鈥擬any 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鈥檚 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. 鈥淲ith this book I open my campaign against morality,鈥� he himself said later in his autobiography, the Ecce Homo. Just as in the case of the books written in his prime.
Hierarchy.鈥擣irst and foremost, there are the superficial thinkers, and secondly the profound thinkers鈥攕uch as dive into the depths of a thing,鈥攖hirdly, the thorough thinkers, who get to the bottom of a thing鈥攚hich is of much greater importance than merely diving into its depths,鈥攁nd, 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.
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
January 2, 2021
艩寞 k奴rin寞 F. Nietzsche para拧臈 1881 metais, pa奴m臈jus dvasinei ligai, tod臈l joje jau膷iasi pamokslininki拧ki, prana拧i拧ki elementai. Tai 鈥� tarsi 寞啪anga, pasiruo拧imas, repeticija prie拧 sukuriant 啪ym懦j寞 veikal膮 鈥炁爐ai taip kalb臈jo Zaratustra鈥�, kuriame auk拧tinamos stiprios dvasios, fizi拧kai tobulos, geban膷ios valdyti asmenyb臈s. 鈥濺yto 啪aroje鈥�, analizuojan膷ioje beveik vien moral臈s problemas (pats autorius pa啪ym臈jo, kad moralini懦 vertybi懦 kilm臈s klausimas jam yra svarbiausias, nes lemia 啪monijos ateit寞), Nietzsche stengiasi atskirti savo propaguojam膮 鈥瀙on懦 moral臋鈥� nuo 鈥瀡erg懦 moral臈s鈥� (krik拧膷ioni拧kosios) bei I. Kanto pareigos jausmu grind啪iamos moral臈s. Ta膷iau... nieko naujo nepasi奴lo, atseit jis nekeli膮s sau tikslo sukurti nauj膮 moral臋, k奴rinys 鈥� tiesiog moral臈s istorijos ap啪valga. Knygoje n臈ra sistemi拧kumo, s膮vokinio tikslumo 鈥� tai tik sentencij懦 ir apm膮stym懦 mi拧rain臈. Autorius siekia 寞teigti skaitytojui nepripa啪寞st膮s, kad moral臈 ir apskritai bet koks savitumas ar identitetas, yra nekintan膷ios vertyb臈s: 鈥濭alb奴t 拧ven膷iausios s膮vokos, d臈l kuri懦 buvo daugiausiai kovojama ir ken膷iama, pasirodys kada nors ne svarbesn臈s negu senam 啪mogui vaiki拧ki 啪aislai ir vaiki拧ki skausmai鈥� ir padaro i拧vad膮 鈥� n臈ra visus moraliais padaran膷ios moral臈s, nereikia krimstis, kad tenka keisti savo moralines nuostatas. Galima sutikti; arba nesutikti...
漠siminiau knygoje vien膮 tikrai ger膮 mint寞: kuo auk拧膷iau pakylame, tuo ma啪esni atrodome tiems, kurie negali skristi. Yra tiesos...
D臈l 寞vertinimo 鈥� jis toks tod臈l, kad neradau 拧ioje knygoje to, ko ie拧kojau. Gal ir pats kaltas...
漠siminiau knygoje vien膮 tikrai ger膮 mint寞: kuo auk拧膷iau pakylame, tuo ma啪esni atrodome tiems, kurie negali skristi. Yra tiesos...
D臈l 寞vertinimo 鈥� jis toks tod臈l, kad neradau 拧ioje knygoje to, ko ie拧kojau. 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鈥檚 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鈥檚 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.
March 24, 2020
Bu kitapta ahlaka duyulan g眉vene son veriliyor.
Her bireysel eylem deh艧et uyand谋r谋r. Her t眉rl眉 枚zg眉nl眉k rahats谋zl谋k verir.
Ahlak daha yeni ve daha iyi geleneklerin ortaya 莽谋kmas谋na kar艧谋 koyar. Aptalla艧t谋r谋r.
Freud鈥檜n 枚nc眉l眉, Freud鈥檜 莽a臒谋r谋r.
H谋ristiyanl谋臒谋n inan莽 艧emsiyesini kapatabilmesini sa臒layan ku艧kunun g眉nah olmas谋d谋r. 陌nan莽 denizinde y眉zerken k谋y谋ya bir bak谋艧 bile g眉naht谋r.
Ya艧am谋m谋z谋n anlam谋n谋 biz icat ediyoruz ve birbirini izleyen 艧eylere neden ve sonu莽 diyoruz.
Kant yavanl谋臒谋 yerine Schopenhauer.
Ve unutmay谋n ki, ticaretten anlamamak soyluluktur.
础濒谋苍迟谋濒补谤:
Korkak yaln谋zl谋臒谋n ne oldu臒unu bilmez: Sandalyesinin arkas谋nda hep bir d眉艧man vard谋r. - Ah, ke艧ke birisi bize yaln谋zl谋k denilen o ince duygunun 枚yk眉s眉n眉 anlatabilse! (sf. 178)
D眉艧眉ncelerimizi kullan谋lmaya haz谋r s枚zc眉klerle ifade ederiz. Ya da 艧眉phemi tam anlam谋yla dile getirecek olursam: Bizim her an sadece elimizde bulunan s枚zc眉klerin a艧a臒谋 yukar谋 ifade edebilece臒i d眉艧眉ncelerimiz vard谋r. (sf. 182)
艦u karantina g眉nlerinde herkese iyi gelecek bir al谋nt谋yla bitirmek istiyorum:
Bizim e臒itime ve 枚臒retim bi莽imimizdeki en b眉y眉k eksikli臒in ne oldu臒unu zamanla anlad谋m: Yaln谋zl谋臒a katlanmay谋 - kimse 枚臒renmiyor, kimse buna 莽aba g枚stermiyor ve kimse 枚臒retmiyor.(sf.235)
Ya艧am谋n谋 ger莽e臒e adayan ve feda edenlere...
Her bireysel eylem deh艧et uyand谋r谋r. Her t眉rl眉 枚zg眉nl眉k rahats谋zl谋k verir.
Ahlak daha yeni ve daha iyi geleneklerin ortaya 莽谋kmas谋na kar艧谋 koyar. Aptalla艧t谋r谋r.
Freud鈥檜n 枚nc眉l眉, Freud鈥檜 莽a臒谋r谋r.
H谋ristiyanl谋臒谋n inan莽 艧emsiyesini kapatabilmesini sa臒layan ku艧kunun g眉nah olmas谋d谋r. 陌nan莽 denizinde y眉zerken k谋y谋ya bir bak谋艧 bile g眉naht谋r.
Ya艧am谋m谋z谋n anlam谋n谋 biz icat ediyoruz ve birbirini izleyen 艧eylere neden ve sonu莽 diyoruz.
Kant yavanl谋臒谋 yerine Schopenhauer.
Ve unutmay谋n ki, ticaretten anlamamak soyluluktur.
础濒谋苍迟谋濒补谤:
Korkak yaln谋zl谋臒谋n ne oldu臒unu bilmez: Sandalyesinin arkas谋nda hep bir d眉艧man vard谋r. - Ah, ke艧ke birisi bize yaln谋zl谋k denilen o ince duygunun 枚yk眉s眉n眉 anlatabilse! (sf. 178)
D眉艧眉ncelerimizi kullan谋lmaya haz谋r s枚zc眉klerle ifade ederiz. Ya da 艧眉phemi tam anlam谋yla dile getirecek olursam: Bizim her an sadece elimizde bulunan s枚zc眉klerin a艧a臒谋 yukar谋 ifade edebilece臒i d眉艧眉ncelerimiz vard谋r. (sf. 182)
艦u karantina g眉nlerinde herkese iyi gelecek bir al谋nt谋yla bitirmek istiyorum:
Bizim e臒itime ve 枚臒retim bi莽imimizdeki en b眉y眉k eksikli臒in ne oldu臒unu zamanla anlad谋m: Yaln谋zl谋臒a katlanmay谋 - kimse 枚臒renmiyor, kimse buna 莽aba g枚stermiyor ve kimse 枚臒retmiyor.(sf.235)
Ya艧am谋n谋 ger莽e臒e adayan ve feda edenlere...
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December 22, 2024Een interessant stuk midden-Nietzsche (middenin de middenperiode), maar ik kan wel begrijpen waarom het 茅茅n van zijn minder bekende boeken is. Sommige delen maken wel tot goede aanvullingen op Genealogie.
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
''脰ns枚zde ''sondaj yapaca臒谋m'' diyordu, 枚zellikle 1. b枚l眉mde adeta bir antropolog gibiydi. Nietzsche'yi en 莽ok tarih枚ncesinde bir yolculu臒a 莽谋kt谋臒谋nda okumay谋 seviyorum.
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October 14, 2022"Albowiem stopie艅 l臋kliwo艣ci jest miar膮 inteligencji, a podawanie si臋 艣lepej w艣ciek艂o艣ci oznak膮, 偶e zwierz臋co艣膰 czyha jeszcze w pobli偶u i rada by zn贸w wzi膮膰 g贸r臋" (187).
###
"Torowanie nowych dr贸g my艣li, 艂amanie u艣wi臋conych zabobon贸w i zwyczaj贸w jest niemal wsz臋dzie dzie艂em ob艂臋du" (23).
"Okrucie艅stwo nale偶y do najdawniejszych rozrywek godowych ludzko艣ci" (27).
"Odium generis humani - jak powiada Tacyt" (56).
"Wci膮偶 jeszcze wyprowadzamy wnioski z s膮d贸w, kt贸re uwa偶amy za fa艂szywe, z nauk, w kt贸re ju偶 nie wierzymy, drog膮 uczu膰 naszych" (81).
"dokonywa膰 przemieszczenia si艂" - sublimacja (89).
"Niepodobna uj艣膰, wy艣lizgn膮膰 si臋 czy wymkn膮膰 w 艣wiat rzeczywisty! Znajdujemy si臋 w swych sid艂ach, my paj膮ki, i to tylko mo偶emy schwyci膰, co w sie膰 nasz膮 schwyta膰 si臋 da" (100).
"艢wiecie widziade艂, w kt贸rym 偶yjemy! Przeinaczony, wywr贸cony na nice, pusty, a jednak w urojeniu pe艂ny i prosty 艣wiecie!" (100).
"By pod tym wzgl臋dem nie pozosta膰 za chrze艣cija艅skim idea艂em w tyle, lecz o ile mo偶no艣ci, nawet go przewy偶szy膰 - oto, co by艂o tajnym bod藕cem wszystkich francuskich filozof贸w od Woltera a偶 po Augusta Comte'a, ostatni sw膮 s艂ynn膮 formu艂膮 moraln膮 vivre pour autrui istotnie prze艣cign膮艂 chrze艣cija艅stwo. [...] Nie ma przes膮du, kt贸ry by obecnie silniejsza wzbudza艂 wiar臋 ni偶 ten, i偶 wiadomo, na czym w艂a艣ciwie polega moralno艣膰" (111).
"Gdy wspomn臋, 偶e taki umys艂 jak Schopenhauer podoba艂 sobie w tych marzycielskich bredniach... " (121).
"Niech偶e si臋 w tej bibule gnie偶d偶膮; godne to ich gniazdo" (155).
"Tfu! Jak mo偶na mie膰 cen臋, za kt贸r膮 cz艂owiek przestaje by膰 sob膮 i spada do rz臋du 艣ruby" (167).
"Jak zwyrodnia艂y w swym smaku, jak niewolniczy wobec tytu艂贸w, stan贸w, stroj贸w, okaza艂o艣ci i przepychu musia艂 by膰 lud, kt贸ry nie odr贸偶nia艂 prostoty od nikczemno艣ci, cz艂owieka prostego od cz艂owieka nikczemnego" (183).
"On, znam to zwierz臋! Wprawdzie wi臋cej podoba si臋 sobie, "gdy jak b贸g jaki艣" st膮pa na dw贸ch nogach, ja wszak偶e je wol臋, gdy zn贸w na swe cztery opada 艂apy: wygl膮da w贸wczas bez por贸wnania naturalniej" (194). - Zwierz臋 spionizowane u Ciorana.
"Ilu偶 ma艂偶onk贸w doczeka艂o si臋 ranka, gdy im za艣wita艂o, ze ich m艂ode 偶ony s膮 nudne, a wr臋cz przeciwne maj膮 o sobie zdanie. Nie m贸wi膮c ju偶 o kobietach, kt贸rych cia艂o jest ch臋tne, ale dusza md艂a!" (200).
"Wszyscy historycy opowiadaj膮 o rzeczach, kt贸re nie wyjrza艂y nigdy poza rubie偶e wyobra藕ni" (210).
"M膮dro艣膰 偶yciowa polega na stosowaniu wszelkiego rodzaju snu we w艂a艣ciwej porze" (231).
"Or臋downikiem rzeczy ma艂ych jest cz艂owiek wielki" (252).
"Wysamotniamy si臋!" (254).
"C贸偶 bowiem pozna ludzko艣膰 u kresu swego ca艂ego poznania? Swe narz膮dy. To za艣 mo偶e oznacza膰: Niepodobie艅stwo poznania! N臋dza i ohyda!" (271).
"Musi m贸c [prawda] walczy膰 i mie膰 przeciwnik贸w; trzeba, by od czasu do czasu mo偶na by艂o wytchn膮膰 po niej w nieprawdzie - gdy偶 w przeciwnym razie sta艂aby si臋 dla nas nudna, postrada艂aby smak i krzepko艣膰, jako te偶 oddzia艂ywa艂aby na nas w podobny spos贸b" (281).
"Gdy zamierza si臋 dzia艂a膰, nale偶y zaprze膰 swe podwoje przed zw膮tpieniem - powiada cz艂owiek czynu. - A nie l臋kasz si臋 ty w ten spos贸b by膰 oszukanym? - odpar艂 cz艂owiek my艣li" (284).
"Ludzie pozwalaj膮 nam istnie膰 tylko dlatego, by mogli zawsze co do nas mie膰 s艂uszno艣膰" (285).
"Ile偶 to szczerze indywidualnych przypadk贸w dlatego nie dochodzi do skutku, gdy偶 zanim si臋 je dokona, rodzi si臋 zamys艂 lub przypuszczenie, 偶e zostan膮 one niew艂a艣ciwie zrozumiane (287).
"Mniejsza o mnie" - oto napis przed drzwiami przysz艂ego my艣liciela (301).
"Im wy偶ej si臋 wznosimy, tym mniejsi wydajemy si臋 tym, co nie umiej膮 lata膰" (313).
###
"Torowanie nowych dr贸g my艣li, 艂amanie u艣wi臋conych zabobon贸w i zwyczaj贸w jest niemal wsz臋dzie dzie艂em ob艂臋du" (23).
"Okrucie艅stwo nale偶y do najdawniejszych rozrywek godowych ludzko艣ci" (27).
"Odium generis humani - jak powiada Tacyt" (56).
"Wci膮偶 jeszcze wyprowadzamy wnioski z s膮d贸w, kt贸re uwa偶amy za fa艂szywe, z nauk, w kt贸re ju偶 nie wierzymy, drog膮 uczu膰 naszych" (81).
"dokonywa膰 przemieszczenia si艂" - sublimacja (89).
"Niepodobna uj艣膰, wy艣lizgn膮膰 si臋 czy wymkn膮膰 w 艣wiat rzeczywisty! Znajdujemy si臋 w swych sid艂ach, my paj膮ki, i to tylko mo偶emy schwyci膰, co w sie膰 nasz膮 schwyta膰 si臋 da" (100).
"艢wiecie widziade艂, w kt贸rym 偶yjemy! Przeinaczony, wywr贸cony na nice, pusty, a jednak w urojeniu pe艂ny i prosty 艣wiecie!" (100).
"By pod tym wzgl臋dem nie pozosta膰 za chrze艣cija艅skim idea艂em w tyle, lecz o ile mo偶no艣ci, nawet go przewy偶szy膰 - oto, co by艂o tajnym bod藕cem wszystkich francuskich filozof贸w od Woltera a偶 po Augusta Comte'a, ostatni sw膮 s艂ynn膮 formu艂膮 moraln膮 vivre pour autrui istotnie prze艣cign膮艂 chrze艣cija艅stwo. [...] Nie ma przes膮du, kt贸ry by obecnie silniejsza wzbudza艂 wiar臋 ni偶 ten, i偶 wiadomo, na czym w艂a艣ciwie polega moralno艣膰" (111).
"Gdy wspomn臋, 偶e taki umys艂 jak Schopenhauer podoba艂 sobie w tych marzycielskich bredniach... " (121).
"Niech偶e si臋 w tej bibule gnie偶d偶膮; godne to ich gniazdo" (155).
"Tfu! Jak mo偶na mie膰 cen臋, za kt贸r膮 cz艂owiek przestaje by膰 sob膮 i spada do rz臋du 艣ruby" (167).
"Jak zwyrodnia艂y w swym smaku, jak niewolniczy wobec tytu艂贸w, stan贸w, stroj贸w, okaza艂o艣ci i przepychu musia艂 by膰 lud, kt贸ry nie odr贸偶nia艂 prostoty od nikczemno艣ci, cz艂owieka prostego od cz艂owieka nikczemnego" (183).
"On, znam to zwierz臋! Wprawdzie wi臋cej podoba si臋 sobie, "gdy jak b贸g jaki艣" st膮pa na dw贸ch nogach, ja wszak偶e je wol臋, gdy zn贸w na swe cztery opada 艂apy: wygl膮da w贸wczas bez por贸wnania naturalniej" (194). - Zwierz臋 spionizowane u Ciorana.
"Ilu偶 ma艂偶onk贸w doczeka艂o si臋 ranka, gdy im za艣wita艂o, ze ich m艂ode 偶ony s膮 nudne, a wr臋cz przeciwne maj膮 o sobie zdanie. Nie m贸wi膮c ju偶 o kobietach, kt贸rych cia艂o jest ch臋tne, ale dusza md艂a!" (200).
"Wszyscy historycy opowiadaj膮 o rzeczach, kt贸re nie wyjrza艂y nigdy poza rubie偶e wyobra藕ni" (210).
"M膮dro艣膰 偶yciowa polega na stosowaniu wszelkiego rodzaju snu we w艂a艣ciwej porze" (231).
"Or臋downikiem rzeczy ma艂ych jest cz艂owiek wielki" (252).
"Wysamotniamy si臋!" (254).
"C贸偶 bowiem pozna ludzko艣膰 u kresu swego ca艂ego poznania? Swe narz膮dy. To za艣 mo偶e oznacza膰: Niepodobie艅stwo poznania! N臋dza i ohyda!" (271).
"Musi m贸c [prawda] walczy膰 i mie膰 przeciwnik贸w; trzeba, by od czasu do czasu mo偶na by艂o wytchn膮膰 po niej w nieprawdzie - gdy偶 w przeciwnym razie sta艂aby si臋 dla nas nudna, postrada艂aby smak i krzepko艣膰, jako te偶 oddzia艂ywa艂aby na nas w podobny spos贸b" (281).
"Gdy zamierza si臋 dzia艂a膰, nale偶y zaprze膰 swe podwoje przed zw膮tpieniem - powiada cz艂owiek czynu. - A nie l臋kasz si臋 ty w ten spos贸b by膰 oszukanym? - odpar艂 cz艂owiek my艣li" (284).
"Ludzie pozwalaj膮 nam istnie膰 tylko dlatego, by mogli zawsze co do nas mie膰 s艂uszno艣膰" (285).
"Ile偶 to szczerze indywidualnych przypadk贸w dlatego nie dochodzi do skutku, gdy偶 zanim si臋 je dokona, rodzi si臋 zamys艂 lub przypuszczenie, 偶e zostan膮 one niew艂a艣ciwie zrozumiane (287).
"Mniejsza o mnie" - oto napis przed drzwiami przysz艂ego my艣liciela (301).
"Im wy偶ej si臋 wznosimy, tym mniejsi wydajemy si臋 tym, co nie umiej膮 lata膰" (313).
April 3, 2022
Syke mennesker, de som pines lenge og fryktelig av sin lidelse, og hvis forstand ikke fordunkles p氓 tross av dette, befinner seg i en tilstand som ikke er uten verdi for erkjennelsen - n氓r man ser fullstendig bort fra de intellektuelle velgjerninger som enhver dyp ensomhet, enhver plutselig og tillatt frihet fra alle plikter og vaner f酶rer med seg. Fra sin tilstand ser den alvorlig lidende ut p氓 tingene med en fryktelig kulde; alle de sm氓 l酶gnaktige trylleriene som vanligvis flyter i n氓r det friske 酶ye kikker p氓 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 h酶yeste edruelighet han f氓r gjennom smerten, er middelet til 氓 rive ham ut derfra: og kanskje det eneste middel. (Det er mulig at det var dette som tilst酶tte kristendommens grunnlegger p氓 korset: For de bitreste av alle ord, 'min Gud, hvorfor har du forlatt meg!", inneholder dypest forst氓tt - slik de burde bli forst氓tt - et vitnesbyrd om hvor skuffet og opplyst han var blitt om vrangforestillingen i sitt liv; i det 酶yeblikk han led de st酶rste kvaler, ble han klarsynt om seg selv, slik dikteren forteller om stakkars Don Quijote p氓 d酶dsleiet).
July 16, 2022
談斋 謩斋展 栅摘站铡謤 眨斩铡謥 铡占铡栈,闸铡盏謥 站铡詹崭謧謥 战榨斩謥 铡咋栅榨謥斋寨 眨斋謤謩 展乍斋 寨铡謤栅铡謥榨宅謮
苑战 眨謤謩斋謥 瞻榨湛崭 沾斋 湛榨战铡寨 沾湛謩榨謤战 瞻战湛铡寨铡謥铡斩謮談斋 謩斋展 诈铡謤眨沾铡斩崭謧诈盏崭謧斩炸 战铡瞻崭謧斩 展乍謤,闸铡盏謥 乍战 乍斩 栅榨蘸謩斩 铡,崭謤 寨铡謤榨宅斋 铡 诈铡謤眨沾铡斩崭謧诈盏崭謧斩炸 铡斩湛榨战榨宅謮)
苑战 眨謤謩斋謥 瞻榨湛崭 沾斋 湛榨战铡寨 沾湛謩榨謤战 瞻战湛铡寨铡謥铡斩謮談斋 謩斋展 诈铡謤眨沾铡斩崭謧诈盏崭謧斩炸 战铡瞻崭謧斩 展乍謤,闸铡盏謥 乍战 乍斩 栅榨蘸謩斩 铡,崭謤 寨铡謤榨宅斋 铡 诈铡謤眨沾铡斩崭謧诈盏崭謧斩炸 铡斩湛榨战榨宅謮)
April 2, 2025
Nietzsche champions our physical, animal, and instinctual nature against theological and metaphysical ethics. Bks 1-2 are the best, but don鈥檛 miss #427 on philosophy鈥檚 ills.
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 afirmaci贸n y la vida se convierten en la puerta para liberarse, por fin, de sus cadenas.
September 1, 2010
Admittedly, I did not finish this book. Since it's a collection of aphorisms, I skimmed through it. Nietzsche had some interesting things to say; like how our free will was an illusion and our psychology was more akin to one desire competing against another rather than a passive observer choosing whether or not to succumb to a desire. At other times, his aphorisms left me cold. Part of it was his writing style; he didn't develop any system of thought (yes, this is his style, but still), but presented his views as pronouncements.
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
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