A Beginner's Guide to Nietzsche's Beyond Good and Evil by Gareth Southwell

By Gareth Southwell

A concise and intensely readable precis of Nietzsche's Beyond reliable and Evil, aimed at scholars embarking on their reviews and basic readers. it really is a fantastic spouse for these new to the research of this not easy and sometimes misunderstood classic.

* deals transparent factors of the principal issues and concepts, terminology, and arguments
* incorporates a thesaurus of adverse phrases in addition to useful biographical and historic information
* Illustrates arguments and ideas with beneficial tables, diagrams, and pictures; and comprises references to additional readings
* kinds a part of a chain of publications designed in particular for A-level philosophy scholars through an skilled instructor and founding father of the preferred site Philosophy on-line

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Extra resources for A Beginner's Guide to Nietzsche's Beyond Good and Evil

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Many philosophers and thinkers are naive in this sense. They assume that things can be investigated without taking into account this tendency to be deceived. Furthermore, such philosophers have employed their own assumptions – such as the notion of “immediate certainties” – in the belief that such things are possible (and not, as Nietzsche is pointing out, merely a creation of our own). The true philosopher therefore needs to be distrustful and suspicious – in other words, to develop those qualities that would make most of normal society consider him a “bad character”.

6 Furthermore, he concludes, it is in analysing our treasured values and concepts in this way that we ourselves progress ‘beyond good and evil’ – or, in other words, beyond the conventional value judgements which form our outlook on life, knowledge and morality. Section 5 Picking up again on the role played by the personality of philosophers in the development of their philosophy, Nietzsche emphasises the average philosopher’s complete lack of awareness of this. They are “innocent”, and generally assume that they have ‘discovered’ truth by objective means, whereas in reality what has happened is that their philosophy springs from “a desire of the heart sifted and made abstract”.

What a philosopher thinks of as an objective “drive to knowledge” is really only one of these instinctive drives in disguise. The only exception to this – and the only possible way in which a sort of ‘objectivity’ may be achievable – is where an individual’s main interests lie elsewhere in 20 Explanation of Main Arguments life (in family or politics, for instance), and where their scholarly pursuits run on like “some little independent clockwork”, free from the interference of any of their instinctive drives (which are preoccupied with other interests).

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