# Beyond Good and Evil (book)
## đConnect
đźTopic:: [[Existentialism (MOC)]]
## âď¸ Note-Making
### đĄClarify
đ *Summary of main ideas*
1. **Philosophy as a science** - most philosophers write as a way to justify what they already believe, not to truly search for truth. Instead we should treat philosophy like science, and see truth as it is without sugar coating it or distorting it based on our hopes and values.
2. **philosophy requires determination** - A true philosopher should stand his ground, like the prophets of old, even if he is misunderstood or hated by others. His will to truth is a subset of his will to power, which means he will wish to force his truth unto the world, no matter the cost.
3. **Transcendence require strong will** - There are those weak willed, either by denying responsibility or the existence of oneself, and there are the strong willed, who can rise above external influence, and even virtues, to be beyond good and evil, to fulfill their will to power, and to impose it on the world.
4. **Herd mentality has blinded us** - mostly due to religion, but not only (communism as well), we have been lead by a herd mentality. Told to believe that society or god is what's most important, sacrificing our humanity as individuals along the way, while also ignoring the humanity of "them", those who don't share our believes. Even eastern philosophy has thought us to hate life, that life is only suffering.
5. **Life is a struggle** - we grow by conflict, since nature is a collection of beings with will to power, each seeking to dominate, to expand and enforce itself onto the world. Through struggle we develop, we find solutions, our mental resilience improves.
6. **Merit triumphs equality** - people should be measured by their merit. By their ability to exert their will to power, to withstand struggles and accept truth as it is. Any other morality that calls for equality prima facia is unjust since it hurts our evolution as humans. We shouldn't ignore the "order of rank" that exists between people.
### đď¸Relate
â *Life lessons, action items*
1. **Be more scientific** - explore, hypothesis and test your beliefs, don't let your beliefs take control of you. Let truth guide you, and not bend truth to your beliefs. However, you must turn into a full skeptic, not standing by anything because it might be false. As long as you have an hypothesis, stand your ground until it is falsified.
2. **Embrace struggles** - challenges are what helps us grow. We should seek difficulty rather than try to escape it. All of human ingenuity and resilience comes from overcoming struggles.
### đCritique
â
*by following this method, what will happen?*
1. **Ubermench** - a being beyond good and evil, immune to criticism and external influence, free from slave morality and forces trying to make you a smaller person. A person in control of himself, who sees truth as it is, and do what it takes to fulfill his will to power in brutal honesty.
â *the logical jumps, holes or simply cases where it is wrong...*
1. **Free will is not conquest but deliberation** - He says that free will is self governance. It is the supremacy of the will on all the other desires, having one soul govern all else. I believe that true will is not to command, but to harmonize, to deliberate, understand and synthesis between our inner parts to come to a conclusion healthy and good to all. Because if you first yourself, no matter who wins, you will lose.
2. **Not everyone is out to get you** - A don't know if I have anything logical to say against him, but he's opinions are so enraged, full of hate, the desire to destroy other's opinions and the feeling that the entire world is either stupid, or out to get you, or both. That life is a struggle and nothing more.
3. **If you don't care about others, why does society matter?** - On the one hand, he is so self centered, focusing on the transcendence of the individual by fulfilling his will to power. But on the other hand, he too shares obligation or connection of some sort to the community, for example by his twisted perception that we should not pity others since it makes society weaker as a whole, instead of letting some social selection do it's thing.
4. **A person alone is not a person** - who we are as people, our values, desires, and even the objects of our will to power are influenced by and are other people. There is no meaning to being completely detached, like an arm that would want to detach itself from the body.
5. **No complexity** - his theory lacks nuance. Perhaps the emphasis on shedding all external influence and trying to debunk other's perspective leaves little room for a complex theory. Although I don't believe he thought what he advocates is easy to do, and it seems indeed not easy, it lacks complexity. To be human is more than just saying no to everything. Where are the difficult choices? (besides being excluded by society).
𧹠*Implementations and limitations of it are...*
1. **How** - it is unclear how to proceed from here. Even the strongest follower will find himself confused. Besides saying no to everything, to what do we say yes? How do we shed external beliefs? How do we know that we don't just end up becoming a false hermit instead of a true philosopher?
### đ¨ď¸Review
đ *my opinions on the book, the writers style...*
1. Most of his writing is negative, meaning that he counters what other philosophers are saying, which makes it difficult to truly understand his point of view
2. The book is collection of short paragraphs, sometimes related to one another but not necessarily. This makes it difficult to deeply construct an argument, or follow any logic between those. Both with each section, and the general flow between sections.
### đźď¸Outline
![[Beyond Good and Evil (book).webp]]
## đ Notes
### Preface
The preface accuses philosophers of dogmatism, and the main error that was common between philosophers, was the belief in "free spirit", originated from Plato's work.
> [!Quote]- Quote
> it must certainly be conceded that the worst, most durable, and most dangerous of all errors so far was a dogmatistâs errorânamely, Platoâs invention of the pure spirit and the good as such. ([Location 226](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=226))
### Part 1 - On the Prejudices of Philosophers
Every great philosophy, Nietzsche asserts, is little more than the personal confession. **Philosophers build up complex systems of thought to justify their own assumptions and prejudices**. (Aka:: [[Rationalization]]) If we can dig these out, we can see what these philosophers value most deeply, and so gain insight into their character.
He claims that all values, and even the value that we ascribe to truth (to pursue the truth), stems from a more basic desire, which is perhaps even tied to actions that we deem as vices, but they are human actions still the same. And that inner will is a will for survival, for growth and prosperity, to exert out strength and our will onto the world. (Aka:: [[Will to Power]]), which is a stronger version of (Weakens:: [[Will to life]])
Even those who claim that they are detached from value, as the (Jump:: [[stoicism]]), who wishes to live according to nature, are misrepresenting the connection between life and nature. **To live is to rise above nature, to be ever growing, vs nature which is fixed and unmoving**. To live is to desire and prefer. (Opposes:: [[life as flow]]). (Related:: [[Growth Mindset]]).
Nietzsche contrasts their dogmatism with the "*free spirit*" that is not caught up in a particular point of view. He hopes the philosophers of the future will be characterized by such an experimental method, willing to try out any hypothesis, and follow any argument all the way to its conclusion. (Reminds:: [[scientific method]]).
free will is made up of 4 things:
1. **a sensation** - a bodily sensation, a desire to do a certain action.
2. **A thought** - a conscious decision to do that action.
3. **A command** - we recon that there is something in us that needs to obey us, we are commanding our will onto something, or against something.
4. **An obeyed** - a force within us has to obey the command.
We are all these parts together. When we will something, we are both the commanding force and the obeying one. We are fighting ourselves. We feel both the desire to enforce our will, and our resistance to it. (Reminds:: [[A person is a community|intrapersonal conflict]]) (Contradicts:: [[harmonious self]]).
**He who manages to become the will**, to be "the one" who wills something, preforms that actions, and enjoys the process, i.e both the result and the fact that he has managed to overcome obstacles in fulfilling his will **is the ideal person**. as society is made of many people, a man is made up of many "souls", and those who manage to create a hierarchy where the one who "wills" is at the top, commanding all the other souls is an example of a successful society (Cons:: [[willpower is limited]])
In contrast, we have the "*weak will*", which includes those who deny (Jump:: [[Responsibility]]) for their actions, putting the (Jump:: [[Blame]]) as far away from them as possible, and also those who believe are in control, but rather are affected by the myths of today's culture. (Aka:: [[Social Environment|Peer Pressure]])
> [!Quote]- Quote
> - For all the value that the true, the truthful, the selfless may deserve, it would still be possible that a higher and more fundamental value for life might have to be ascribed to deception, selfishness, and lust. It might even be possible that what constitutes the value of these good and revered things is precisely that they are insidiously related, tied to, and involved with these wicked, seemingly opposite thingsâmaybe even one with them in essence. ([Location 298](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=298))
> - most of the conscious thinking of a philosopher is secretly guided and forced into certain channels by his instincts. ([Location 308](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=308))
> - The falseness of a judgment is for us not necessarily an objection to a judgment; in this respect our new language may sound strangest The question is to what extent it is life-promoting, life-preserving, species-preserving, perhaps even species-cultivating. ([Location 315](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=315))
> - To recognize untruth as a condition of lifeâthat certainly means resisting accustomed value feelings ([Location 321](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=321))
> - at bottom it is an assumption, a hunch, indeed a kind of âinspirationââmost often a desire of the heart that has been filtered and made abstractâthat they defend with reasons they have sought after the fact. ([Location 328](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=328))
> - Livingâis that not precisely wanting to be other than this nature? Is not livingâestimating, preferring, being unjust, being limited, wanting to be different? ([Location 372](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=372))
> - the way is open for new versions and refinements of the soul-hypothesis; and such conceptions as âmortal soul,â and âsoul as subjective multiplicity,â and âsoul as social structure of the drives and affects,â 17 want henceforth to have citizensâ rights in science. ([Location 455](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=455))
> - A living thing seeks above all to discharge its strengthâlife itself is will to power; self-preservation is only one of the indirect and most frequent results. ([Location 462](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=462))
> - just as sensations (and indeed many kinds of sensations) are to be recognized as ingredients of the will, so, secondly, should thinking also: in every act of the will there is a ruling thoughtâlet us not imagine it possible to sever this thought from the âwilling,â ([Location 531](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=531))
> - A man who wills commands something within himself that renders obedience, or that he believes renders obedience. ([Location 538](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=538))
> - we are at the same time the commanding and the obeying parties, ([Location 541](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=541))
> - âFreedom of the willââthat is the expression for the complex state of delight of the person exercising volition, who commands and at the same time identifies himself with the executor of the orderâwho, as such, enjoys also the triumph over obstacles, but thinks within himself that it was really his will itself that overcame them. ([Location 549](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=549))
> - Their thinking is, in fact, far less a discovery than a recognition, a remembering, a return and a homecoming to a remote, primordial, and inclusive household of the soul, out of which those concepts grew originally: ([Location 564](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=564))
> - we act once more as we have always actedâmythologically. The âunfree willâ is mythology; in real life it is only a matter of strong and weak wills. ([Location 590](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=590))
### Part 2 - the Free Spirit
In Part 2 Nietzsche describes the qualifications of the true philosopher, whom he also calls the free spirit. "Independence is for the very few; it is a privilege of the strong," Nietzsche says. The (Jump:: [[Truth]]) at times can be harmful and even kill a person, thus **the strength of a person's spirit may be measured according to how much truth they can endure**. The philosopher needs hardness and cunning, while the mere scholar can afford the luxury of being gentle and good-natured. Moreover, profound spirits need masks, meaning they must be able to disguise themselves, since what they say and do is often distorted, misunderstood, and misinterpreted.
To have a free spirit is to get rid of all detachments, of all (Aka:: [[External Influence]]). Which could be other people, our nation, and even our values. (Contradicts:: [[Human is a social being]]). completely contradicting Simone de Beauvoir's point of view. (Opposes:: [[Ethics of ambiguity (book)]]) .
Generosity can be turned into a vice, for example, since the free spirit must conserve himself. Today's free spirits guard their solitude and hope that the new philosophers who succeed them will be kindred souls.
> [!Quote]- Quote
> - Cynicism is the only form in which base souls approach honesty; ([Location 755](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=755))
> - Independence is for the very few; it is a privilege of the strong. And whoever attempts it even with the best right but without inner constraint proves that he is probably not only strong, but also daring to the point of recklessness. ([Location 802](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=802))
> - What serves the higher type of men as nourishment or delectation must almost be poison for a very different and inferior type. The virtues of the common man might perhaps signify vices and weaknesses in a philosopher. ([Location 815](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=815))
> - we believe that the intention is merely a sign and symptom that still requires interpretationâmoreover, a sign that means too much and therefore, taken by itself alone, almost nothing. ([Location 851](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=851))
> - One has to test oneself to see that one is destined for independence and commandâand do it at the right time. ([Location 959](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=959))
> - One must know how to conserve oneself: the hardest test of independence. ([Location 970](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=970))
### Part 3 - what is Religious?
Part 3. explains why Nietzsche thinks religion is pernicious, even though he also allows that religion can be useful. The philosopher calls the Christian religion a "continual suicide of reason." The "religious neurosis" often manifests as "extravagant voluptuousness," followed by remorse and "denial of the world and will." In Nietzsche's view, religious people indulge themselves emotionally by carrying out religious cruelty, even as they turn their backs on the world and their natural desires. Thus Nietzsche says **religion is a "ladder of religious cruelty," in which first human beings were sacrificed to God, then sacrificed their "animal" nature, and finally sacrificed God himself**, which Nietzsche sees as an ultimate act of nihilismâor the rejection of all human meaning. In the last part of this statement he is referencing Christianity and the death of Jesus on the cross, but he has equal contempt for Buddhism and faults the philosopher Arthur Schopenhauer for being influenced by Eastern religious ideas.
Nonetheless, Nietzsche observes that religion serves multiple purposes. For example, asceticism and puritanism are means for religious aspirants to educate and ennoble themselvesâeven overcome themselves by internalizing the will to power. But religion for the majority of people teaches them to be contented with their lot in life.
Nietzsche maintains that **Christianity and Buddhism side with suffering mankind and promote the idea that life is a sickness while attempting to suppress any other orientation toward life. In comforting the suffering, giving courage to the despairing, and supporting the dependent, these religions have preserved the worst in humanity**. Nietzsche says that Christianity has turned man "into a sublime miscarriage" and Christian leaders of men have turned the European man into a "herd animal, something eager to please, sickly, and mediocre
> [!Quote]- Quote
> - what I found to be causes for the decline of European theism, on the basis of a great many conversations, asking and listening. ([Location 1219](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=1219))
> - religion is one more means for overcoming resistances, for the ability to ruleâas a bond that unites rulers and subjects and betrays and delivers the consciences of the latter, ([Location 1318](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=1318))
### Part 5 - History of Morality
According to Nietzsche, every morality is a tyranny against nature and reason. Nonetheless, everything worthwhile about human culture owes its existence to "capricious laws"âlaws and rules handed down by society. Obedience over a long period of time is necessary to develop virtue, art, music, dance, reason, and spirituality, as well as all other artifacts of culture. Moralities also serve to curb people's destructive passions. However, all moralitiesâregardless of time, place, and cultureâgeneralize when people should not view themselves as "unconditional."
Most philosophers don't treat morality or philosophy in general as a science. They don't hypothesize and then go out to test it, but rather have the conclusion premade, and only write what they already believe. An exception can be Descartes.
In our modern Christiaan world, the morality that is most common are [[Social Environment|Herd Mentality]]. One that is highly passive, restrictive. According to those "herd morality", **to be a good person is to shrink yourself, to be humble, mediocre, and highly limit yourself as to not interrupt others or assume too much of yourself**. (Reminds:: [[Fixed Mindset]]) (Reminds:: [[Objectivity]])
To be a servant of the community which is your ultimate goal, you are not important anymore.
Usually herd mentalities give equal treatment to everyone since this is the most simplistic answer that sets a lower bar for everyone. Otherwise, if we had a merit based system, the majority of people who are not worthy would have rioted. (Aka:: [[meritocracy]])
The rise of democracy, communism and Christianity is the proof that we as people have become tools in the hands of external forces, whether god or community, and no longer try to fulfill our will to power.
> [!Quote]- Quote
> - we suspect every thinker who âwants to prove somethingââthat the conclusions that ought to be the result of their most rigorous reflection were always settled from the start, ([Location 1713](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=1713))
> - parents turn children into something similar to themselves-âthey call that âeducation.â ([Location 1813](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=1813))
> - As long as the utility reigning in moral value judgments is solely the utility of the herd, as long as one considers only the preservation of the community, and immorality is sought exactly and exclusively in what seems dangerous to the survival of the communityâthere can be no morality of âneighbor love.â ([Location 1887](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=1887))
### Part 6 - We Scholars
The ideal scholar is nothing more than an instrument, not an end in himself. Such people are mirrors and passageways; they avoid taking a definitive stand on a subject because they are fragile and inauthentic. The scholar is a "sublime type of slave," but a slave nevertheless. **While a philosopher sets aside skepticism when necessary, the scholar doubts everything and turns to a jellyfish in the face of No or even an emphatic Yes. The skeptic suffers paralysis of the will**. The philosophers of the future will not be skeptics in this weak-willed sense. Rather, they will be able to say No and take things apart, know how to "handle a knife," and use critics and scholars as their instruments.
Nietzsche says that genuine philosophers are commanders and legislators, and their will to truth is a will to power, meaning that they wish to impose their views on the world. Such philosophers will always find themselves in contradiction with the thinking of their own time period, in which they will appear as "disagreeable fools and dangerous question marks." **The philosopher holds as ideals a strong will and the ability to stand alone against the herd. Nietzsche calls such a person the "higher man." Such a human being is "beyond good and evil, the master of his virtues, he that is rich in will."**
> [!Quote]- Quote
> - âHe shall be greatest who can be loneliest, the most concealed, the most deviant, the human being beyond good and evil, the master of his virtues, he that is overrich in will. Precisely this shall be called greatness: being capable of being as manifold as whole, as ample as full.â ([Location 2326](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=2326))
### Part 7 - Our Virtues
Part 7 raises questions about what is generally thought to be good or virtuous. **Philosophies that measure the value of things in accordance with how much pleasure or pain they provide are misguided.** To want to "abolish suffering" is "insane," in Nietzsche's view. **The new philosopher would rather heighten suffering**; so-called "well-being" is not a noble goal, but rather makes man "ridiculous and contemptible." All improvements in human beings so far have been achieved through "the discipline of suffering." (Similar:: [[Struggle|Challenge]]) **Through suffering the soul gathers strength**, along with other virtues, and "creature and creator are united," so that a person might fashion himself or herself according to their own preferential image. (Related:: [[anti-fragility]])
Nietzsche means that suffering is the crucible in which human beings may create and perfect a self. In his view, those who simply wish to have a comfortable life are simply contemptible; **the philosopher or free spirit nobly pursues knowledge, even if that pursuit is accompanied by suffering**.
Nietzsche says, honesty is a virtue from which free spiritsâtrue philosophersâcannot escape. Therefore, he recommends that true philosophers perfect (Jump:: [[Honesty]]), the only virtue left to them. Nietzsche admits that while learning changes a seeker, there is always something incorrigible in a human being that refuses education. One way to solve this problem is to find workarounds that people label "convictions." Later they might realize those convictions were only the first steps to self-knowledge, "signposts" pointing to the "problem" that is each individual person.
> [!Quote]- Quote
> - The discipline of suffering, of great sufferingâdo you not know that only this discipline has created all enhancements of man so far? ([Location 2591](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=2591))
### Part 8 - People and Fatherlands
Chapter 8 is a discourse on ethnicities and nationalities. After some preliminary statements about nationalism, which he calls "fatherlandishness" and "soil addiction," Nietzsche turns to the democratization of Europe. This "*democratic movement*" is causing Europeans to become more like one another. These new conditions are leading to the "leveling" of the European, who is becoming more mediocre, but also more useful as a "herd animal"âeasier to control and manipulate. At the same time this leveling will also produce some free spirits, "exceptional human beings of the most dangerous and attractive quality."
The first group Nietzsche considers in depth is the Germans, and much of what he says is not flattering. Nietzsche continues with a number of sweeping statements about other European ethnicities and *spends time condemning anti-Semitism and praising the Jews of Europe*. Nietzsche ends these sketches of various ethnic groups by saying that despite people's nationalist feelings, there is a historical current afoot to meld the nations into one people. The most profound men of the century have prepared for this "*new synthesis*" of Europeans, he says, mentioning Napoleon, the French novelist Stendhal, and the philosopher Arthur Schopenhauer among them, and even composer Richard Wagner, an ex-friend and mentor from whom he had become estranged.
### Part 9 - What Is Noble
Part 9 of Beyond Good and Evil parses Nietzsche's ideas about order and rank in human society. He begins by declaring that **any improvement in the human species has been made possible by an aristocratic society in which order of rank were assigned**, along with value differences among people and the imposition of a form of slavery. Next Nietzsche asks the reader to face the truth about how culture began and how it progresses. He then lays out his analysis of how master and slave moralities evolved in ancient times, noting that the master morality promoted the exercise of the will to power, while slave morality promoted virtues such as compassion, pity, kindness, and humility because subjected people wish to stay alive.
After an extended discourse on this subject, Nietzsche asks what the word "noble" can mean in modern society now that democratic movements are following upon Christianity to further spread slave morality throughout Europe. He then applies his ideas of nobility to questing philosophers who use the will to power to overcome themselves in order to rise above their own prejudices and character weaknesses and discover new truths about life through their solitary endeavors.
Part 9 ends with a prose poem to the god Dionysus, "the genius of the heart," who, among other things, "smooths rough souls and lets them taste a new desireâto lie still as a mirror, that the deep sky may mirror itself in them." Dionysus is the Greek god of ecstatic vision. Nietzsche ends by comparing himself to a Chinese painter who attempts to immortalize the flight of a captured birdâbut captures merely a shadow of the original once the image has been committed to paper. Such is also the case with his thoughtsâthe words that he writes can never reflect the true glory of his ideas.
### đŹ Highlights
Whoever fights monsters should see to it that in the process he does not become a monster. And when you look long into an abyss, the abyss also looks into you. ([Location 1557](https://readwise.io/to_kindle?action=open&asin=B003A1K1YQ&location=1557))
%%
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