Généalogie de la morale by Friedrich Nietzsche

By Friedrich Nietzsche

Que de sang et d'horreur au fond de toutes les bonnes choses.

La Généalogie de l. a. morale applique ce principe désacralisant : l'idéal ethical (ascétique) a désormais un prix, payable non en monnaie de singe, mais en livre de chair, en unité de désir ; principe cynique, qui découvre les pieux mensonges et l'hypocrisie de l. a. belle apparence (les bons sentiments et saintes intentions). Les hommes modernes , de progrès ont là un miroir pour leurs tabous, leurs impuissances, leurs malentendus : l. a. mièvrerie du consensus démocratique, l. a. moraline du troupeau, les passions tristes, émondeuses des aspérités de l. a. vie, le tabou du pouvoir (le misarchisme), los angeles névrose généralisée du salut, par l'art (Wagner), par los angeles technology (le scientisme), los angeles faith (le christianisme).

Mesurons ce que l'animal humain a perdu dans l'affaire (l'innocence et l. a. joie de l'affirmation première de los angeles strength, l. a. vraie méchanceté, l. a. distance, los angeles noblesse) et son nouvel infini : réinventer un sens fortress après des millénaires de sens faible.

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Here I should just like to draw your attention to one point before we look at Kant’s treatment of the antinomy, so that you can gain something of an idea of the problems involved. For what I have promised you is to introduce you to the problems of moral philosophy, and this means that I shall not just tell you about this fundamental line of thought in Kant, and explain it as well as I can, but I should like to show you that behind these l e c t ur e f o ur 35 arguments, which may or may not strike you as persuasive, there are a number of conflicting motifs that are hard to grasp and are often incompatible with each other.

4 But at all events, in such a situation and especially when one’s own thoughts are so critical of the concept of system, it would be inappropriate to clothe one’s ideas in a form that in reality does no more than mimic a non-existent system. Instead I at any rate think it the task of philosophical discourse to attempt as far as possible to express as discourse – in other words, through the form in which it is presented – something of the content it wishes to convey. It is an essential feature of philosophy that form and content cannot be separated from each other, as is supposed to be the case in the various branches of learning, although it is my view that an expert on German literature, for example, who used phrases such as ‘roughly speaking’ in his texts would thereby disqualify himself as utterly as any philosopher who indulges in linguistic waffle and thinks it acceptable to talk in phrases and generalities.

Moreover, this remarkable method does not confine itself, as we might first suppose, to the so-called material of our knowledge, but extends to the very forms of our consciousness which, despite their derivative nature in Kant, have in a sense simply to be accepted, and to be respected. This has the consequence that he can speak of necessity – and necessity is one of the categories in his system – as if it is something given. I cannot provide the evidence for this here; to do so would take us too far away from our present concerns.

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