Download Daybreak: Thoughts on the Prejudices of Morality by Friedrich Wilhelm Nietzsche, Maudemarie Clark, Brian Leiter, PDF

By Friedrich Wilhelm Nietzsche, Maudemarie Clark, Brian Leiter, R. J. Hollingdale

Sunrise marks the coming of Nietzsche's "mature" philosophy and is necessary for an realizing of his critique of morality and "revaluation of all values." This quantity provides the celebrated translation by means of R. J. Hollingdale, with a brand new creation that argues for a dramatic swap in Nietzsche's perspectives from Human, All too Human to break of day, and exhibits how this variation, in flip, presages the most issues of Nietzsche's later and better-known works corresponding to at the family tree of Morality. The variation is done via a chronology, notes and a consultant to additional interpreting.

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In the case of morals, we could then conceive what the perfect life must be, founded as it would be on a correct understanding of the rules that governed the universe. True, we might never get to this condition of perfect know­ ledge – we may be too feeble-witted, or too weak or corrupt or sinful, to achieve this. The obstacles, both intellectual and those of external nature, may be too many. Moreover, opinions, as I say, had widely differed about the right path to pursue – some found it in Churches, some in laboratories; some believed in intuition, others in experiment, or in mystical visions, or in mathematical calculation.

Let me continue with this argument. It is asserted that unless we can conceive of something perfect, we cannot understand what is meant by imperfection. If, let us say, we complain about our condition here on earth by pointing to conflict, misery, cruelty, vice – the misfortunes, follies, crimes of mankind – if, in short, we declare our state to be short of perfect, this is intelligible only by comparison with a more perfect world; it is by measuring the gap between the two that we can measure the extent by which our world falls short.

Whether any man knows or can, in fact, know it, is another question; but it must, at least in principle, be knowable, provided that the right procedure for establishing it is used. The third assumption, and perhaps the most important in this 26 • The Crooked Timber of Humanity context, is that all the correct answers must, at the very least, be compatible with one another. That follows from a simple, logical truth: that one truth cannot be incompatible with another truth; all correct answers embody or rest on truths; therefore none of the correct answers, whether they are answers to questions about what there is in the world, or what men should do, or what men should be – in other words, whether they answer questions concerned with facts or with values (and for thinkers who ­believe this third proposition, questions of value are in some sense questions of fact) – can ever be in conflict with one another.

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