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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

Más allá del bien y del mal Beyond Good and Evil

Prefacio PREFACE
SUPONIENDO que la Verdad sea una mujer, ¿qué ocurre entonces?
¿No hay motivos para sospechar que todos los ﬁlósofos, en la medida en que han sido dogmáticos, no han comprendido a las mujeres, que la terrible seriedad y la torpe importunidad con que han dirigido sus discursos a la Verdad han sido métodos poco hábiles e indecorosos para ganar a una mujer? Ciertamente, ella nunca se ha dejado ganar; y en la actualidad todo tipo de dogma se mantiene con un semblante triste y desalentado -¡si es que se mantiene! Porque hay burlones que sostienen que ha caído, que todo dogma yace en el suelo, es más, que está en su último suspiro. Pero, hablando en serio, hay buenas razones para esperar que toda la dogmática en la ﬁlosofía, cualquiera que sea el aire solemne, concluyente y decidido que haya asumido, pueda haber sido sólo un noble puerilismo y tiranismo; y probablemente se acerque el momento en que se comprenda una y otra vez QUÉ es lo que realmente ha bastado para la base de ediﬁcios ﬁlosóﬁcos tan imponentes y absolutos como los dogmáticos han levantado hasta ahora: tal vez alguna superstición popular de tiempos inmemoriales
(como la superstición del alma, que, bajo la forma de superstición del sujeto y del ego, no ha dejado aún de hacer daño): tal vez algún juego de palabras, un engaño de la gramática, o una audaz generalización de hechos muy restringidos, muy personales, muy humanos... demasiado humanos. La ﬁlosofía de los dogmáticos, es de esperar, no fue más que una promesa para miles de años después, como lo fue la astrología en épocas aún más tempranas, al servicio de la cual se ha gastado probablemente más trabajo, oro, agudeza y paciencia que en cualquier ciencia real hasta ahora: a ella, y a sus pretensiones "supraterrenales" en Asia y Egipto, debemos el gran estilo de la arquitectura. Parece que para inscribirse en el corazón de la humanidad con pretensiones
imperecederas, todas las grandes cosas tienen que vagar primero por la tierra como enormes e inspiradoras caricaturas: la ﬁlosofía dogmática ha sido una caricatura de este tipo, por ejemplo, la doctrina Vedanta en Asia y el platonismo en Europa. No seamos ingratos con ella, aunque ciertamente hay que confesar que el peor, el más fastidioso y el más peligroso de los errores ha sido hasta ahora un error dogmático, a saber, la invención de Platón del
Espíritu Puro y del Bien en Sí mismo. Pero ahora que ha sido superado, cuando Europa, liberada de esta pesadilla, puede volver a respirar libremente y al menos disfrutar de un sueño más saludable, nosotros, CUYO DEBER ES LA VIGILANCIA MISMA, somos los herederos de toda la fuerza que la lucha contra este error ha fomentado. Era la inversión misma de la verdad, y la negación de la PERSPECTIVA -la condición fundamental- de la vida, hablar del
Espíritu y del Bien como Platón hablaba de ellos; en efecto, uno podría preguntar, como un médico: "¿Cómo atacó tal enfermedad a ese mejor producto de la antigüedad, Platón? ¿Realmente lo corrompió el malvado Sócrates? ¿Era Sócrates, después de todo, un corruptor de la juventud, y merecía su cicuta?" Pero la lucha contra Platón, o -para hablar más claro, y para el "pueblo"- la lucha contra la opresión eclesiástica de milenios de cristianismo
(PORQUE EL CRISTIANISMO ES PLATONISMO PARA EL
"PUEBLO"), produjo en Europa una magníﬁca tensión de alma, como no había existido antes en ninguna parte; con un arco tan tenso se puede apuntar ahora a las metas más lejanas. De hecho, el europeo siente esta tensión como un estado de angustia, y se han hecho dos intentos a lo grande para destensar el arco: una vez por medio del jesuitismo, y la segunda vez por medio de la ilustración democrática, que, con la ayuda de la libertad de prensa y la lectura de periódicos, podría, de hecho, hacer que el espíritu no se encontrara tan fácilmente en "angustia". (Los alemanes inventaron la pólvora -¡todo el mérito es suyo! pero volvieron a cuadrar las cosas -inventaron la imprenta). Pero nosotros, que no somos ni jesuitas, ni demócratas, ni siquiera suﬁcientemente alemanes, nosotros los BUENOS EUROPEOS, y los espíritus libres, MUY libres, lo tenemos todavía, toda la angustia del espíritu y toda la
tensión de su arco. Y quizás también la ﬂecha, el deber, y, ¿quién sabe? LA META A LA QUE APUNTAR. . . .

Sils Maria Upper Engadina, JUNIO, 1885.

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.

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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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
Más allá del bien y del mal		Beyond Good and Evil
Prefacio		PREFACE
SUPONIENDO que la Verdad sea una mujer, ¿qué ocurre entonces? ¿No hay motivos para sospechar que todos los ﬁlósofos, en la medida en que han sido dogmáticos, no han comprendido a las mujeres, que la terrible seriedad y la torpe importunidad con que han dirigido sus discursos a la Verdad han sido métodos poco hábiles e indecorosos para ganar a una mujer? Ciertamente, ella nunca se ha dejado ganar; y en la actualidad todo tipo de dogma se mantiene con un semblante triste y desalentado -¡si es que se mantiene! Porque hay burlones que sostienen que ha caído, que todo dogma yace en el suelo, es más, que está en su último suspiro. Pero, hablando en serio, hay buenas razones para esperar que toda la dogmática en la ﬁlosofía, cualquiera que sea el aire solemne, concluyente y decidido que haya asumido, pueda haber sido sólo un noble puerilismo y tiranismo; y probablemente se acerque el momento en que se comprenda una y otra vez QUÉ es lo que realmente ha bastado para la base de ediﬁcios ﬁlosóﬁcos tan imponentes y absolutos como los dogmáticos han levantado hasta ahora: tal vez alguna superstición popular de tiempos inmemoriales (como la superstición del alma, que, bajo la forma de superstición del sujeto y del ego, no ha dejado aún de hacer daño): tal vez algún juego de palabras, un engaño de la gramática, o una audaz generalización de hechos muy restringidos, muy personales, muy humanos... demasiado humanos. La ﬁlosofía de los dogmáticos, es de esperar, no fue más que una promesa para miles de años después, como lo fue la astrología en épocas aún más tempranas, al servicio de la cual se ha gastado probablemente más trabajo, oro, agudeza y paciencia que en cualquier ciencia real hasta ahora: a ella, y a sus pretensiones "supraterrenales" en Asia y Egipto, debemos el gran estilo de la arquitectura. Parece que para inscribirse en el corazón de la humanidad con pretensiones imperecederas, todas las grandes cosas tienen que vagar primero por la tierra como enormes e inspiradoras caricaturas: la ﬁlosofía dogmática ha sido una caricatura de este tipo, por ejemplo, la doctrina Vedanta en Asia y el platonismo en Europa. No seamos ingratos con ella, aunque ciertamente hay que confesar que el peor, el más fastidioso y el más peligroso de los errores ha sido hasta ahora un error dogmático, a saber, la invención de Platón del Espíritu Puro y del Bien en Sí mismo. Pero ahora que ha sido superado, cuando Europa, liberada de esta pesadilla, puede volver a respirar libremente y al menos disfrutar de un sueño más saludable, nosotros, CUYO DEBER ES LA VIGILANCIA MISMA, somos los herederos de toda la fuerza que la lucha contra este error ha fomentado. Era la inversión misma de la verdad, y la negación de la PERSPECTIVA -la condición fundamental- de la vida, hablar del Espíritu y del Bien como Platón hablaba de ellos; en efecto, uno podría preguntar, como un médico: "¿Cómo atacó tal enfermedad a ese mejor producto de la antigüedad, Platón? ¿Realmente lo corrompió el malvado Sócrates? ¿Era Sócrates, después de todo, un corruptor de la juventud, y merecía su cicuta?" Pero la lucha contra Platón, o -para hablar más claro, y para el "pueblo"- la lucha contra la opresión eclesiástica de milenios de cristianismo (PORQUE EL CRISTIANISMO ES PLATONISMO PARA EL "PUEBLO"), produjo en Europa una magníﬁca tensión de alma, como no había existido antes en ninguna parte; con un arco tan tenso se puede apuntar ahora a las metas más lejanas. De hecho, el europeo siente esta tensión como un estado de angustia, y se han hecho dos intentos a lo grande para destensar el arco: una vez por medio del jesuitismo, y la segunda vez por medio de la ilustración democrática, que, con la ayuda de la libertad de prensa y la lectura de periódicos, podría, de hecho, hacer que el espíritu no se encontrara tan fácilmente en "angustia". (Los alemanes inventaron la pólvora -¡todo el mérito es suyo! pero volvieron a cuadrar las cosas -inventaron la imprenta). Pero nosotros, que no somos ni jesuitas, ni demócratas, ni siquiera suﬁcientemente alemanes, nosotros los BUENOS EUROPEOS, y los espíritus libres, MUY libres, lo tenemos todavía, toda la angustia del espíritu y toda la tensión de su arco. Y quizás también la ﬂecha, el deber, y, ¿quién sabe? LA META A LA QUE APUNTAR. . . . Sils Maria Upper Engadina, JUNIO, 1885.		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.
		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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