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Jenseits von Gut und Böse
Friedrich Wilhelm Nietzsche
(1886)

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Downloading books is available only for authorized users

Beyond Good and Evil Além do bem e do mal

PREFACE PRÓLOGO
SUPPOSING that Truth is a woman—what then? Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women—that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to Truth, have been unskilled and unseemly methods for winning a woman? Certainly she has never allowed herself to be won; and at present every kind of dogma stands with sad and discouraged mien—IF, indeed, it stands at all! For there are scoffers who maintain that it has fallen, that all dogma lies on the ground—nay more, that it is at its last gasp. But to speak seriously, there are good grounds for hoping that all dogmatizing in philosophy, whatever solemn, whatever conclusive and decided airs it has assumed, may have been only a noble puerilism and tyronism; and probably the time is at hand when it will be once and again understood WHAT has actually sufficed for the basis of such imposing and absolute philosophical edifices as the dogmatists have hitherto reared: perhaps some popular superstition of immemorial time (such as the soul-superstition, which, in the form of subject- and ego-superstition, has not yet ceased doing mischief): perhaps some play upon words, a deception on the part of grammar, or an audacious generalization of very restricted, very personal, very human—all-too-human facts. The philosophy of the dogmatists, it is to be hoped, was only a promise for thousands of years afterwards, as was astrology in still earlier times, in the service of which probably more labour, gold, acuteness, and patience have been spent than on any actual science hitherto: we owe to it, and to its "super-terrestrial" pretensions in Asia and Egypt, the grand style of architecture. It seems that in order to inscribe themselves upon the heart of humanity with everlasting claims, all great things have first to wander about the earth as enormous and awe-inspiring caricatures: dogmatic philosophy has been a caricature of this kind—for instance, the Vedanta doctrine in Asia, and Platonism in Europe. Let us not be ungrateful to it, although it must certainly be confessed that the worst, the most tiresome, and the most dangerous of errors hitherto has been a dogmatist error—namely, Plato's invention of Pure Spirit and the Good in Itself. But now when it has been surmounted, when Europe, rid of this nightmare, can again draw breath freely and at least enjoy a healthier—sleep, we, WHOSE DUTY IS WAKEFULNESS ITSELF, are the heirs of all the strength which the struggle against this error has fostered. It amounted to the very inversion of truth, and the denial of the PERSPECTIVE—the fundamental condition—of life, to speak of Spirit and the Good as Plato spoke of them; indeed one might ask, as a physician: "How did such a malady attack that finest product of antiquity, Plato? Had the wicked Socrates really corrupted him? Was Socrates after all a corrupter of youths, and deserved his hemlock?" But the struggle against Plato, or—to speak plainer, and for the "people"—the struggle against the ecclesiastical oppression of millenniums of Christianity (FOR CHRISTIANITY IS PLATONISM FOR THE "PEOPLE"), produced in Europe a magnificent tension of soul, such as had not existed anywhere previously; with such a tensely strained bow one can now aim at the furthest goals. As a matter of fact, the European feels this tension as a state of distress, and twice attempts have been made in grand style to unbend the bow: once by means of Jesuitism, and the second time by means of democratic enlightenment—which, with the aid of liberty of the press and newspaper-reading, might, in fact, bring it about that the spirit would not so easily find itself in "distress"! (The Germans invented gunpowder—all credit to them! but they again made things square—they invented printing.) But we, who are neither Jesuits, nor democrats, nor even sufficiently Germans, we GOOD EUROPEANS, and free, VERY free spirits—we have it still, all the distress of spirit and all the tension of its bow! And perhaps also the arrow, the duty, and, who knows? THE GOAL TO AIM AT....

Sils Maria Upper Engadine, JUNE, 1885.

S UPONDO QUE A VERDADE SEJA UMA MULHER — não seria bem fundada a suspeita de que todos os filósofos, na medida em que foram dogmáticos, entenderam pouco de mulheres? De que a terrível seriedade, a desajeitada insistência com que até agora se aproximaram da verdade, foram meios inábeis e impróprios para conquistar uma dama? É certo que ela não se deixou conquistar — e hoje toda espécie de dogmatismo está de braços cruzados, triste e sem ânimo. Se é que ainda está em pé! Pois há os zombadores que afirmam que caiu, que todo dogmatismo está no chão, ou mesmo que está nas últimas. Falando seriamente, há boas razões para esperar que toda dogmatização em filosofia, não importando o ar solene e definitivo que tenha apresentado, não tenha sido mais que uma nobre infantilidade e coisa de iniciantes; e talvez esteja próximo o tempo em que se perceberá quão pouco bastava para constituir o alicerce das sublimes e absolutas construções filosofais que os dogmáticos ergueram — alguma superstição popular de um tempo imemorial (como a superstição da alma, que, como superstição do sujeito e do Eu, ainda hoje causa danos), talvez algum jogo de palavras, alguma sedução por parte da gramática, l ou temerária generalização de fatos muito estreitos, muito pessoais, demasiado humanos. A filosofia dos dogmáticos foi, temos esperança, apenas uma promessa através dos milênios: assim como em época anterior a astrologia, a cujo serviço talvez se tenha aplicado mais dinheiro, trabalho, paciência, perspicácia do que para qualquer ciência verdadeira até agora: a ela e suas pretensões “supraterrenas” deve-se o grande estilo da arquitetura na Ásia e no Egito. Parece que todas as coisas grandes, para se inscrever no coração da humanidade com suas eternas exigências, tiveram primeiro que vagar pela Terra como figuras monstruosas e apavorantes: uma tal caricatura foi a filosofia dogmática, a doutrina vedanta na Ásia e o platonismo na Europa, por exemplo. Não sejamos ingratos para com eles, embora se deva admitir que o pior, mais persistente e perigoso dos erros até hoje foi um erro de dogmático: a invenção platônica do puro espírito e do bem em si. Mas agora que está superado, agora que a Europa respira novamente após o pesadelo, e pode ao menos gozar um sono mais sadio, somos nós, cuja tarefa é precisamente a vigília , 2 os herdeiros de toda a força engendrada no combate a esse erro. Certamente significou pôr a verdade de ponta-cabeça e negar a perspectiva , 3 a condição básica de toda vida, falar do espírito e do bem tal como fez Platão; sim, pode-se mesmo perguntar, como médico: “De onde vem essa enfermidade no mais belo rebento da Antiguidade, em Platão? O malvado Sócrates o teria mesmo corrompido? Teria sido realmente Sócrates o corruptor da juventude? E teria então merecido a cicuta?”. — Mas a luta contra Platão, ou, para dizê-lo de modo mais simples e para o “povo”, a luta contra a pressão cristã-eclesiástica de milênios — pois cristianismo é platonismo para o “povo” — produziu na Europa uma magnífica tensão do espírito, como até então não havia na Terra: com um arco assim teso pode-se agora mirar nos alvos mais distantes. Sem dúvida o homem europeu sente essa tensão como uma miséria; 4 e por duas vezes já se tentou em grande estilo distender o arco, a primeira com o jesuitismo, a segunda com a Ilustração democrática — a qual pôde realmente conseguir, com ajuda da liberdade de imprensa e da leitura de jornais, que o espírito não mais sentisse facilmente a si mesmo como “necessidade”! (Os alemães inventaram a pólvora — todo o respeito! —, mas ficaram novamente quites: inventaram a imprensa.) 5 Mas nós, que não somos jesuítas, nem democratas, nem mesmo alemães o bastante, nós, bons europeus e espíritos livres, muito livres, nós ainda as temos, toda a necessidade do espírito e toda a tensão do seu arco! E talvez também a seta, a tarefa e, quem sabe? a meta ...

Sils-Maria , Alta Engadina

Junho de 1885

attack: To attack is to try to fight or to hurt.
promise: To promise is to say you will do something for sure.
kill: To kill someone or something is to make them die.
terrible: If something is terrible, it is very bad.
ever: Ever means at any time.
fail: To fail means you do not succeed in what you try to do.
error: An error is something you do wrong.
allow: To allow something to happen means to let it happen.
claim: To claim means to say that something is true.
condition: The condition of someone or something is the state that they are in.
lay: To lay means to put or place in a horizontal or flat position.
against: To be against something is to be touching it or opposed to it.
perhaps: Perhaps is used when you say that something could happen.
still: Still is used when you say that a situation keeps going on.
certain: If you are certain about something, you know it is true.
far: If something is far, it is not close.
rest: To rest is to stop being active while the body gets back its strength.
either: Either is used with or to say there are two or more possibilities.
ground: The ground is the top part of the Earth that we walk on.
serious: When something is serious, it is bad or unsafe.
truth: The truth is a fact or something that is right.
method: A method is the way to do something.
thin: If someone or something is thin, they are not fat.
owe: To owe is to have to pay or give back something received from another.
print: To print something is to put it onto paper.
yet: Yet is used to say something has not happened up to now.
exist: To exist is to be real.
offer: To offer is to present someone with something.
product: A product is something that is made.
goal: A goal is something you work toward.
lie: To lie is to say or write something untrue to deceive someone.
real: If something is real, it actually exists.
serve: To serve someone is to give them food or drinks.
war: A war is a big fight between two groups of people.
though: Though is used when the second idea makes the first seem surprising.
actual: Actual means that something is real or true.
mental: If something is mental, it has to do with your mind.
instance: An instance is an example of something.
produce: To produce something is to make or grow it.
maintain: To maintain means to make something stay the same.
neither: You use neither to connect two negative statements.
actually: Actually means in fact or really.
gain: If you gain something, you get more of it.
mean: Mean describes someone who is unkind or cruel.
skill: A skill is the knowledge and ability that allows you to do something well.
strength: Strength is the physical power that you have.
amount: An amount is how much there is of something.

Next chapter

Jenseits von Gut und Böse Friedrich Wilhelm Nietzsche (1886)

Downloading books is available only for authorized users
Downloading books is available only for authorized users
Beyond Good and Evil		Além do bem e do mal
PREFACE		PRÓLOGO
SUPPOSING that Truth is a woman—what then? Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women—that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to Truth, have been unskilled and unseemly methods for winning a woman? Certainly she has never allowed herself to be won; and at present every kind of dogma stands with sad and discouraged mien—IF, indeed, it stands at all! For there are scoffers who maintain that it has fallen, that all dogma lies on the ground—nay more, that it is at its last gasp. But to speak seriously, there are good grounds for hoping that all dogmatizing in philosophy, whatever solemn, whatever conclusive and decided airs it has assumed, may have been only a noble puerilism and tyronism; and probably the time is at hand when it will be once and again understood WHAT has actually sufficed for the basis of such imposing and absolute philosophical edifices as the dogmatists have hitherto reared: perhaps some popular superstition of immemorial time (such as the soul-superstition, which, in the form of subject- and ego-superstition, has not yet ceased doing mischief): perhaps some play upon words, a deception on the part of grammar, or an audacious generalization of very restricted, very personal, very human—all-too-human facts. The philosophy of the dogmatists, it is to be hoped, was only a promise for thousands of years afterwards, as was astrology in still earlier times, in the service of which probably more labour, gold, acuteness, and patience have been spent than on any actual science hitherto: we owe to it, and to its "super-terrestrial" pretensions in Asia and Egypt, the grand style of architecture. It seems that in order to inscribe themselves upon the heart of humanity with everlasting claims, all great things have first to wander about the earth as enormous and awe-inspiring caricatures: dogmatic philosophy has been a caricature of this kind—for instance, the Vedanta doctrine in Asia, and Platonism in Europe. Let us not be ungrateful to it, although it must certainly be confessed that the worst, the most tiresome, and the most dangerous of errors hitherto has been a dogmatist error—namely, Plato's invention of Pure Spirit and the Good in Itself. But now when it has been surmounted, when Europe, rid of this nightmare, can again draw breath freely and at least enjoy a healthier—sleep, we, WHOSE DUTY IS WAKEFULNESS ITSELF, are the heirs of all the strength which the struggle against this error has fostered. It amounted to the very inversion of truth, and the denial of the PERSPECTIVE—the fundamental condition—of life, to speak of Spirit and the Good as Plato spoke of them; indeed one might ask, as a physician: "How did such a malady attack that finest product of antiquity, Plato? Had the wicked Socrates really corrupted him? Was Socrates after all a corrupter of youths, and deserved his hemlock?" But the struggle against Plato, or—to speak plainer, and for the "people"—the struggle against the ecclesiastical oppression of millenniums of Christianity (FOR CHRISTIANITY IS PLATONISM FOR THE "PEOPLE"), produced in Europe a magnificent tension of soul, such as had not existed anywhere previously; with such a tensely strained bow one can now aim at the furthest goals. As a matter of fact, the European feels this tension as a state of distress, and twice attempts have been made in grand style to unbend the bow: once by means of Jesuitism, and the second time by means of democratic enlightenment—which, with the aid of liberty of the press and newspaper-reading, might, in fact, bring it about that the spirit would not so easily find itself in "distress"! (The Germans invented gunpowder—all credit to them! but they again made things square—they invented printing.) But we, who are neither Jesuits, nor democrats, nor even sufficiently Germans, we GOOD EUROPEANS, and free, VERY free spirits—we have it still, all the distress of spirit and all the tension of its bow! And perhaps also the arrow, the duty, and, who knows? THE GOAL TO AIM AT.... Sils Maria Upper Engadine, JUNE, 1885.		S UPONDO QUE A VERDADE SEJA UMA MULHER — não seria bem fundada a suspeita de que todos os filósofos, na medida em que foram dogmáticos, entenderam pouco de mulheres? De que a terrível seriedade, a desajeitada insistência com que até agora se aproximaram da verdade, foram meios inábeis e impróprios para conquistar uma dama? É certo que ela não se deixou conquistar — e hoje toda espécie de dogmatismo está de braços cruzados, triste e sem ânimo. Se é que ainda está em pé! Pois há os zombadores que afirmam que caiu, que todo dogmatismo está no chão, ou mesmo que está nas últimas. Falando seriamente, há boas razões para esperar que toda dogmatização em filosofia, não importando o ar solene e definitivo que tenha apresentado, não tenha sido mais que uma nobre infantilidade e coisa de iniciantes; e talvez esteja próximo o tempo em que se perceberá quão pouco bastava para constituir o alicerce das sublimes e absolutas construções filosofais que os dogmáticos ergueram — alguma superstição popular de um tempo imemorial (como a superstição da alma, que, como superstição do sujeito e do Eu, ainda hoje causa danos), talvez algum jogo de palavras, alguma sedução por parte da gramática, l ou temerária generalização de fatos muito estreitos, muito pessoais, demasiado humanos. A filosofia dos dogmáticos foi, temos esperança, apenas uma promessa através dos milênios: assim como em época anterior a astrologia, a cujo serviço talvez se tenha aplicado mais dinheiro, trabalho, paciência, perspicácia do que para qualquer ciência verdadeira até agora: a ela e suas pretensões “supraterrenas” deve-se o grande estilo da arquitetura na Ásia e no Egito. Parece que todas as coisas grandes, para se inscrever no coração da humanidade com suas eternas exigências, tiveram primeiro que vagar pela Terra como figuras monstruosas e apavorantes: uma tal caricatura foi a filosofia dogmática, a doutrina vedanta na Ásia e o platonismo na Europa, por exemplo. Não sejamos ingratos para com eles, embora se deva admitir que o pior, mais persistente e perigoso dos erros até hoje foi um erro de dogmático: a invenção platônica do puro espírito e do bem em si. Mas agora que está superado, agora que a Europa respira novamente após o pesadelo, e pode ao menos gozar um sono mais sadio, somos nós, cuja tarefa é precisamente a vigília , 2 os herdeiros de toda a força engendrada no combate a esse erro. Certamente significou pôr a verdade de ponta-cabeça e negar a perspectiva , 3 a condição básica de toda vida, falar do espírito e do bem tal como fez Platão; sim, pode-se mesmo perguntar, como médico: “De onde vem essa enfermidade no mais belo rebento da Antiguidade, em Platão? O malvado Sócrates o teria mesmo corrompido? Teria sido realmente Sócrates o corruptor da juventude? E teria então merecido a cicuta?”. — Mas a luta contra Platão, ou, para dizê-lo de modo mais simples e para o “povo”, a luta contra a pressão cristã-eclesiástica de milênios — pois cristianismo é platonismo para o “povo” — produziu na Europa uma magnífica tensão do espírito, como até então não havia na Terra: com um arco assim teso pode-se agora mirar nos alvos mais distantes. Sem dúvida o homem europeu sente essa tensão como uma miséria; 4 e por duas vezes já se tentou em grande estilo distender o arco, a primeira com o jesuitismo, a segunda com a Ilustração democrática — a qual pôde realmente conseguir, com ajuda da liberdade de imprensa e da leitura de jornais, que o espírito não mais sentisse facilmente a si mesmo como “necessidade”! (Os alemães inventaram a pólvora — todo o respeito! —, mas ficaram novamente quites: inventaram a imprensa.) 5 Mas nós, que não somos jesuítas, nem democratas, nem mesmo alemães o bastante, nós, bons europeus e espíritos livres, muito livres, nós ainda as temos, toda a necessidade do espírito e toda a tensão do seu arco! E talvez também a seta, a tarefa e, quem sabe? a meta ... Sils-Maria , Alta Engadina Junho de 1885
attack: To attack is to try to fight or to hurt. promise: To promise is to say you will do something for sure. kill: To kill someone or something is to make them die. terrible: If something is terrible, it is very bad. ever: Ever means at any time. fail: To fail means you do not succeed in what you try to do. error: An error is something you do wrong. allow: To allow something to happen means to let it happen. claim: To claim means to say that something is true. condition: The condition of someone or something is the state that they are in. lay: To lay means to put or place in a horizontal or flat position. against: To be against something is to be touching it or opposed to it. perhaps: Perhaps is used when you say that something could happen. still: Still is used when you say that a situation keeps going on. certain: If you are certain about something, you know it is true. far: If something is far, it is not close. rest: To rest is to stop being active while the body gets back its strength. either: Either is used with or to say there are two or more possibilities. ground: The ground is the top part of the Earth that we walk on. serious: When something is serious, it is bad or unsafe. truth: The truth is a fact or something that is right. method: A method is the way to do something. thin: If someone or something is thin, they are not fat. owe: To owe is to have to pay or give back something received from another. print: To print something is to put it onto paper. yet: Yet is used to say something has not happened up to now. exist: To exist is to be real. offer: To offer is to present someone with something. product: A product is something that is made. goal: A goal is something you work toward. lie: To lie is to say or write something untrue to deceive someone. real: If something is real, it actually exists. serve: To serve someone is to give them food or drinks. war: A war is a big fight between two groups of people. though: Though is used when the second idea makes the first seem surprising. actual: Actual means that something is real or true. mental: If something is mental, it has to do with your mind. instance: An instance is an example of something. produce: To produce something is to make or grow it. maintain: To maintain means to make something stay the same. neither: You use neither to connect two negative statements. actually: Actually means in fact or really. gain: If you gain something, you get more of it. mean: Mean describes someone who is unkind or cruel. skill: A skill is the knowledge and ability that allows you to do something well. strength: Strength is the physical power that you have. amount: An amount is how much there is of something.

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