Nietzsche: Beyond Good and Evil: Prelude to a Philosophy of the Future (Cambridge Texts in the History of Philosophy)

by Friedrich Nietzsche

The historical sense (or the ability quickly to guess the rank order of the valuations that a people, a society, an individual has lived by, the “divinatory instinct” for the connections between these valuations, for the relationship between the authority of values and the authority of effective forces): this historical sense that we Europeans claim as our distinguishing characteristic comes to us as a result of that enchanting and crazy half-barbarism into which Europe has been plunged through the democratic mixing of classes and races, – only the nineteenth century sees this sense as its sixth sense. Thanks to this mixture, the past of every form and way of life, of cultures that used to lie side by side or on top of each other, radiates into us, we “modern souls.” At this point, our instincts are running back everywhere and we ourselves are a type of chaos –. “Spirit,” as I have said, eventually finds that this is to its own advantage. Because of the half-barbarism in our bodies and desires, we have secret entrances everywhere, like no noble age has ever had, and, above all, access to the labyrinths of unfinished cultures and to every half-barbarism that has ever existed on earth.

Nietzsche seems to be describing the modern man who seems to have read everything and can appreciate everything. While this breadth of perspectives is useful in him understanding various cultures, all the reading and absorption of value systems creates chaos in his soul and makes it difficult for him to pass absolute judgements based on a value system CHATGPT This is a rich and dense passage from Friedrich Nietzsche, and it touches upon various themes consistent with his philosophy. Here's a breakdown of what Nietzsche is saying: 1. **Historical Sense**: Nietzsche opens by discussing the "historical sense" that he believes has been honed in Europeans, especially in the 19th century. This sense is the ability to intuitively grasp and appreciate the varying value systems and cultures that have come before in history. This awareness is due to the mixing of classes and races in Europe, which has brought multiple cultures and historical moments into direct contact. 2. **Modern Souls as Repositories**: Modern individuals, Nietzsche argues, have absorbed many of these past cultures and values. This absorption has created a kind of "chaos" in modern souls, as they hold within them remnants of various value systems. 3. **Spirit's Advantage**: Despite this chaos, the spirit finds this mixture advantageous because it provides modern people with a broader understanding and access to numerous cultures and perspectives. They can empathize with or at least understand a vast array of historical contexts because of this internalized chaos. 4. **The Dangers of Nobility and Refined Taste**: Nietzsche contrasts this historical sense with the tastes of a "noble culture." Noble cultures, he claims, have very specific tastes, preferring what is familiar and rejecting the foreign or unfamiliar. They have a well-defined sense of "yes" and "no" regarding what is aesthetically or culturally valuable. This narrowness limits their appreciation of diverse arts and cultures. 5. **Appreciation of the Exotic**: Using Shakespeare as an example, Nietzsche notes that modern individuals with a historical sense can appreciate the diverse influences in Shakespeare's works, which a person from a more "noble" and narrow culture might dismiss. 6. **Virtues and Drawbacks of the Historical Sense**: Nietzsche acknowledges that individuals with a historical sense have certain virtues, like modesty, bravery, and patience. However, they may lack a refined taste since they can find value in almost everything. They struggle most with understanding and appreciating the refined and perfected moments of art and culture. 7. **Thrill of the Infinite**: Nietzsche concludes by stating that individuals with a historical sense are not content with moderation. They are drawn to the vast, the infinite, and they feel most alive when they are on the edge of danger or the unknown. In essence, Nietzsche is reflecting on the virtues and drawbacks of having a broad, historical understanding and appreciation of various cultures and value systems. While it provides depth and a wide perspective, it can also challenge one's ability to discern and appreciate the truly refined moments of art and culture.

Hedonism, pessimism, utilitarianism, eudamonianism: these are all ways of thinking that measure the value of things according to pleasure and pain, which is to say according to incidental states and trivialities. They are all foreground ways of thinking and naivetés, and nobody who is conscious of both formative powers and an artist’s conscience will fail to regard them with scorn as well as pity. Pity for you! That is certainly not pity as you understand it: it is not pity for social “distress,” for “society” with its sick and injured, for people depraved and destroyed from the beginning as they lie around us on the ground; even less is it pity for the grumbling, dejected, rebellious slave strata who strive for dominance – they call it “freedom.”

A Moral system based on alleviation of suffering and the maximization of pleasure (incidental states) are supeficial for they dont recognize the need for a creative force in man CHATGPT This passage is quintessential Nietzsche, dense with his trademark provocations and challenges to conventional moral wisdom. Here’s a breakdown: 1. **Critique of Common Ethical Systems**: Nietzsche begins by listing popular ethical systems like hedonism, pessimism, utilitarianism, and eudaimonism. He criticizes them for being superficial because they evaluate things based on pleasure and pain. In Nietzsche's view, these are "incidental states" and don't touch upon deeper truths or the true nature of human existence. 2. **Artistry and Creation**: Nietzsche values artistic and creative powers, seeing them as far more significant than fleeting states like pleasure and pain. He implies that these ethical systems lack depth and are naive. 3. **Different Kinds of Pity**: Nietzsche differentiates between the common understanding of pity (feeling sorry for someone's suffering) and a "higher" kind of pity. The common pity looks at suffering and wants to alleviate it. The "higher" pity sees the decline and diminishing of human potential, feeling sorrowful not for suffering but for the lack of growth and strength in humanity. 4. **Suffering as a Crucible for Growth**: A key Nietzschean theme is the idea that suffering, far from being something to be eliminated, is crucial for human growth, strength, and depth. Greatness in humans often arises from overcoming challenges and adversities. Eliminating suffering would thus undermine human potential. 5. **Humans as Both Creature and Creator**: Nietzsche portrays humans as dual-natured: part creature (made of material, chaotic, needing to be molded) and part creator (having the power to shape, refine, and redefine oneself). Pitying the "creature" part, wanting to shield it from suffering, means denying the "creator" part its tools and materials. The creator aspect of humanity needs the raw, chaotic, and sometimes painful experiences to mold and refine. 6. **Pity Against Pity**: Nietzsche's "higher" form of pity opposes the common form of pity because he sees the latter as weakening, as something that inhibits growth and strength. 7. **Beyond Pleasure and Pain**: The passage concludes by suggesting that there are issues and truths deeper and more profound than transient states of pleasure, pain, or pity. Any philosophy that doesn’t go beyond these states is naive in Nietzsche's view. In essence, Nietzsche is critiquing popular moral systems for their shortsightedness and for prioritizing immediate comfort over long-term growth and depth. He's advocating for a reevaluation of suffering's role in human development and for recognizing the deep potential within humans to create and reshape themselves.

Mature epochs that have the right to be proud of their humanity are still so full of fear, so full of superstitious fear of the “cruel and wild beast” (although the pride these more humane ages feel is actually caused by their mastery of this beast), that even obvious truths remain unspoken for centuries, as if by agreement, because they have the appearance of helping bring the wild beast back to life after it had finally been killed off. Perhaps I am taking a risk in allowing a truth like this to escape: let other people recapture it and make it drink the “milk of pious reflection” until it lies quiet and forgotten in its old corner. – People should rethink their ideas about cruelty and open up their eyes; they should finally learn impatience, so that big, fat, presumptuous mistakes like this will stop wandering virtuously and audaciously about. An example of this is the mistaken ideas about tragedy that have been nurtured by both ancient and modern philosophers.

Very insightful!!! Nietzsche is proposing quest for knowledge as a form of cruelty one proposes on onseself CHATGPT In this passage, Nietzsche is exploring the theme of cruelty, its deep roots in human nature, and its relationship with higher culture, knowledge, and art. Here's a summary of the main points: 1. **Unspoken Truth about Cruelty**: Nietzsche asserts that humanity, even in its more enlightened stages, fears and suppresses acknowledgment of its inherent cruel tendencies. This cruelty, Nietzsche suggests, is not only ever-present but has been instrumental in shaping what we understand as "higher culture." 2. **Cruelty in Tragedy**: He posits that the essence of tragedy, which is often regarded as one of the highest forms of art, is deeply intertwined with cruelty. The intense emotions, the tragic pity, and the sublime feelings evoked by such art are, in Nietzsche's view, pleasurable because of the element of cruelty present in them. 3. **Cruelty in Historical and Cultural Events**: Nietzsche references various historical and cultural scenarios—from the Roman gladiatorial games to the crucifixion of Christ, from the Spanish bullfights to the Wagnerian operas—as illustrations of humanity's fascination with cruelty and suffering. He suggests that in each of these scenarios, the participants and observers find a deep-seated pleasure in witnessing or experiencing cruelty. 4. **Reinterpretation of Cruelty's Origin**: Nietzsche challenges the conventional understanding of cruelty as being solely derived from witnessing the suffering of others. He suggests that there's also pleasure in self-inflicted suffering, in self-denial, and even in intense self-reflection. 5. **The Knower and Cruelty**: The "knower," or the seeker of knowledge, is portrayed by Nietzsche as an "artist of cruelty." This is because the pursuit of deep knowledge, according to Nietzsche, involves a certain violation or breaking away from surface understandings and comfort zones. This process of pushing beyond superficial understandings can be seen as a form of cruelty. In essence, Nietzsche is encouraging readers to re-evaluate their understanding of cruelty, recognizing its pervasive presence in many revered cultural, artistic, and intellectual pursuits. He suggests that rather than denying this element of human nature, we should acknowledge and understand its profound influence on our culture and psychology.

deepening of cruelty.

Cruelty

Perhaps people will not immediately understand what I have said here about a “fundamental will of the spirit”: let me explain. – The commanding element (whatever it is) that is generally called “spirit” wants to dominate itself and its surroundings, and to feel its domination: it wills simplicity out of multiplicity, it is a binding, subduing, domineering, and truly masterful will. Its needs and abilities are the same ones that physiologists have established for everything that lives, grows, and propagates. The power of spirit to appropriate foreign elements manifests itself in a strong tendency to assimilate the new to the old, to simplify the manifold, to disregard or push aside utter inconsistencies: just as it will arbitrarily select certain aspects or outlines of the foreign, of any piece of the “external world,” for stronger emphasis, stress, or falsification in its own interest.

An Aphorism which shows Nietzsche’s deep distrust in the intellect and his belief in intuition and instincts. He highlights the Intellects ability to deceive one in the search of truth. He also ultimately questions, like Faust, the intellects insatiable drive for knowledge. Knowledge to what end when it has been unable to answer the most fundamental truths CHATGPT In this passage, Nietzsche is delving into the nature of the spirit, knowledge, and the human intellect. Here’s a breakdown of his main ideas: 1. **Will of the Spirit**: Nietzsche starts by characterizing the spirit (or intellect) as having a desire to dominate and simplify its surroundings. It strives to transform the complex into the comprehensible, and it wants to grow, to assimilate, and to exert control over new information. 2. **Assimilation and Resistance**: The spirit has a tendency to take in new ideas and reshape them according to what it already knows. At the same time, it sometimes willfully turns away from knowledge, favoring ignorance when it suits its needs. To Nietzsche, the spirit is much like a stomach, digesting new information and incorporating it into its being. 3. **Deception and Masks**: Nietzsche touches upon the spirit's playful tendency to deceive and disguise. This drive towards appearances, masks, and surfaces is contrasted with the desire of the true knower, who wishes to understand things profoundly. 4. **Cruelty of the Intellect**: He speaks of the intellectual conscience as having a certain cruelty. This is because of its relentless pursuit of truth and its refusal to accept comfortable illusions or simplifications. 5. **Honesty and Vanity**: Nietzsche contrasts genuine honesty and the love of truth with human vanity. While noble-sounding values are often celebrated, Nietzsche suggests they might just be another layer of illusion and self-deception. He is critical of the human tendency to believe we are more than just natural beings, emphasizing the need to see ourselves as part of nature. 6. **Translating Humanity Back into Nature**: Nietzsche's ultimate aim is to demystify humanity. He wants to strip away the metaphysical and moral interpretations that have been imposed on human nature over time. He urges for a return to seeing humans as part of the natural world, guided by the rigorous discipline of science and not by comforting or elevating myths. 7. **Quest for Knowledge**: Nietzsche acknowledges the inherent challenge in the quest for true knowledge. He raises the fundamental question of "Why knowledge at all?" and admits that even after much introspection, the answer remains elusive. Throughout this passage, Nietzsche is exploring the tensions between our instincts and our intellect, between appearance and reality, and between comfort and truth. He challenges the reader to reconsider accepted notions and to embrace a more rigorous, if sometimes uncomfortable, pursuit of understanding.

feeling of increasing strength.

defensive state

The spirit’s occasional will to be deceived belongs here too, perhaps with a playful hunch that things are not one way or the other, that people just accept things as one way or the other, a sense of pleasure in every uncertainty and ambiguity, a joyful self-delight at the arbitrary narrowness and secrecy of a corner, at the all-too-close, the foreground, at things made bigger, smaller, later, better, a self-delight at the sheer caprice in all these expressions of power.

deceive other spirits

This is a type of cruelty on the part of the intellectual conscience and taste, and one that any brave thinker will acknowledge in himself, assuming that he has spent as long as he should in hardening and sharpening his eye for himself, and that he is used to strict discipline as well as strict words.

In the meantime – because this won’t be happening for a while – we are the least likely to dress ourselves up with these sorts of moral baubles and beads: all the work we have done so far has spoiled our taste for precisely this sort of bright opulence.

These are beautiful, twinkling, tinkling, festive words: genuine honesty, love of truth, love of wisdom, sacrifice for knowledge, the heroism of truthfulness, – there is something about them that makes you swell with pride.

To translate humanity back into nature; to gain control of the many vain and fanciful interpretations and incidental meanings that have been scribbled and drawn over that eternal basic text of homo natura so far; to make sure that, from now on, the human being will stand before the human being, just as he already stands before the rest of nature today, hardened by the discipline of science, – with courageous Oedipus eyes and sealed up Odysseus ears, deaf to the lures of the old metaphysical bird catchers who have been whistling to him for far too long: “You are more! You are higher! You have a different origin!”

“Why knowledge at all?”

Learning transforms us, it acts like all other forms of nourishment that do not just “preserve” –: as physiologists know. But at our foundation, “at the very bottom,” there is clearly something that will not learn, a brick wall of spiritual fatum,15 of predetermined decisions and answers to selected, predetermined questions. In any cardinal problem, an immutable “that is me” speaks up. When it comes to men and women, for instance, a thinker cannot change his views but only reinforce them, only finish discovering what, to his mind, “is established.”

CHATGPT Nietzsche is delving into complex ideas about self, learning, and identity. Let's break it down: 1. **Learning as Transformation**: Nietzsche starts by describing learning as something that does more than just preserve. It changes or transforms the individual, similar to how certain types of nourishment can transform the body. 2. **Immutable Core Self**: Despite our capacity to learn and change, Nietzsche argues that there's a fundamental aspect of our being that remains constant—a sort of core essence or fate ("spiritual fatum"). This essence doesn't change with learning; it has predetermined decisions and views on certain pivotal subjects. 3. **Convictions to Self-Knowledge**: Over time, we might find certain solutions to problems and regard these as our convictions. However, as we evolve in our understanding, we might come to see these convictions not as ultimate truths but as markers or steps in our journey towards understanding ourselves better. These markers reveal not only our capacity to think but also the limits or "stupidities" inherent in our thinking. 4. **Truths about Women**: Nietzsche transitions to discuss the concept of woman, hinting that what he's about to say about women isn't some universal truth but is reflective of his own beliefs. By acknowledging this, he's emphasizing the subjectivity of any claims he (or anyone) might make. In essence, Nietzsche is drawing attention to the interplay between our capacity to learn and grow and the foundational aspects of our identities that remain unchanging. He uses this framework to segue into a discussion on the nature of women, but cautions readers that these are merely his personal views, thus emphasizing the subjectivity of any philosophical or personal claims.

inspire our strong beliefs

footsteps to self-knowledge,

Women want to become independent, so they are beginning to enlighten men about the “woman an sich” – this is one of the worst developments in Europe’s general trend towards increasing ugliness. Just imagine what these clumsy attempts at female scientificity and self-disclosure will bring to light! Women have so much cause for shame; they contain so much that is pedantic, superficial, and schoolmarmish as well as narrowmindedly arrogant, presumptuous, and lacking in restraint (just think about their interactions with children!), all of which has been most successfully restrained and kept under control by their fear of men. Look out when the “eternal tedium of woman” (which they all have in abundance!) first dares to emerge! When, on principle, they start completely forgetting their discretion and their art – of grace, play, chasing-all-cares-away, of making things easier and taking them lightly, as well as their subtle skill at pleasant desires!

😲😲😲😲😲😲 Nietzsche seems to think of women as superficial being CHATGPT Nietzsche's views on women, as expressed in this passage, are controversial and reflect his tendency to challenge the norms and prevailing views of his time, as well as to employ exaggeration, irony, and aphoristic style to make his points. Here's a breakdown of the passage: 1. **Women's Independence**: Nietzsche begins by critiquing the burgeoning women's movement in Europe, which was pushing for greater rights and recognition. He views the "enlightenment" about the "woman as such" (or "woman per se") as a negative trend. 2. **Female Nature**: Nietzsche paints a disparaging picture of women's nature. He associates them with negative traits such as pedantry, superficiality, and narrow-mindedness. He seems to argue that women's "fear" or respect for men has kept these negative traits in check. 3. **Loss of Feminine Grace**: Nietzsche worries about the loss of what he sees as traditional feminine qualities: grace, playfulness, the ability to chase away cares, and the ability to inspire pleasant desires. 4. **Women and Truth**: Nietzsche controversially asserts that women have an aversion to truth and an affinity for appearance and beauty. He claims men value women for these qualities because they offer a respite from the seriousness of the male world. 5. **Women's Self-Perception**: Nietzsche suggests that women themselves have not historically valued the depth or justice of the female mind and heart. He even posits that women have been the most significant critics of their gender. 6. **Conclusion**: Nietzsche wraps up by expressing his wish that women would abstain from trying to enlighten others about their nature. He references historical proclamations that advised women to remain silent in religious and political matters, suggesting that women should also remain silent about themselves. The overall message is provocative and reflects Nietzsche's skepticism about the women's movement of his time. He seems to fear that the push for equality and self-enlightenment could lead to a loss of the qualities he values in women. However, it's essential to recognize that Nietzsche's writings are layered, often ironic, and can be interpreted in various ways. Some scholars argue that passages like this should be read with an understanding of Nietzsche's broader philosophy and his method of challenging readers rather than as straightforward statements of his personal beliefs. Regardless, this particular passage has been a source of criticism and has contributed to debates about Nietzsche's views on gender and women.

It shows corruption of the instincts – even apart from the fact that it shows bad taste – when a woman refers specifically to Madame Roland or Madame de Staël or Monsieur Georges Sand, as if that proved something in favor of the “woman an sich.” Men consider these the three comical women an sich – nothing else! – and precisely the best involuntary counter-arguments against emancipation and female self-determination.

😲😲😲 Nietzsche is criticizing the role models of feminism as comical figures CHATGPT In this passage, Nietzsche is commenting on the topic of women's emancipation and the figures often cited in support of the movement during his time. Here's a breakdown: 1. **Corruption of Instincts**: Nietzsche starts by stating that citing these women as role models for the emancipation of women demonstrates a corruption of instincts and bad taste. 2. **Three Women**: The three women Nietzsche mentions were prominent figures in their time: - **Madame Roland**: A significant figure during the French Revolution, known for her letters and memoirs. - **Madame de Staël**: A French woman of letters and an influential figure in politics, literature, and the evolution of ideas in the late 18th and early 19th centuries. - **Monsieur Georges Sand**: The pseudonym for Amantine Lucile Aurore Dupin, a notable French novelist. The use of "Monsieur" is a nod to her adopting a male pseudonym and dressing in men's clothing. 3. **Comical Figures**: Nietzsche claims that men view these three women as comical figures rather than serious role models. He suggests that men see these women as unintentional arguments against the emancipation of women and their self-determination. The essence of this passage is Nietzsche's provocative style and skepticism towards the women's emancipation movement of his era. By dismissing three celebrated women, he is critiquing the movement's choice of role models and challenging the assumptions of his time. As always with Nietzsche, it's essential to read his comments within the broader context of his philosophical style, which is often polemical and designed to provoke thought and challenge societal norms. However, this doesn't negate the controversial nature of such statements, especially when viewed with modern sensibilities regarding gender equality and women's rights.

Stupidity in the kitchen; woman as cook; the spine-chilling thoughtlessness in the feeding of the family and the head of the house! Women do not understand what food means: and yet want to cook! If woman were a thoughtful creature, then the fact that she has been the cook for thousands of years would surely have led her to discover the greatest physiological facts, and at the same time make the art of medicine her own!

😲😲😲😲😂😂😂 Nietzsche criticizes women’s bad cooking skills and lack of development in that area as critique of their lack of a scientific mindset CHATGPT Nietzsche is making a provocative critique regarding the traditional role of women as the primary cooks in households. Here's a breakdown: 1. **Stupidity in the Kitchen**: Nietzsche opens with a controversial statement that challenges the traditional assumption that women are inherently skilled at domestic tasks, such as cooking. 2. **Women as Cooks**: Nietzsche comments on the historical role of women as the main cook in families. By describing it as a "spine-chilling thoughtlessness," he implies that there has been a lack of innovation or progression in culinary arts and nutrition because of this. 3. **Physiological Facts and Medicine**: He suggests that if women were "thoughtful," their long-standing role in the kitchen should have made them pioneers in understanding nutrition and, by extension, medicine. He's implying that cooking is not just an art but also a science. 4. **Impact on Humanity**: Nietzsche boldly claims that poor cooking has hindered human development more than most might think. By saying "even today, things are hardly any better," he suggests that this problem is still prevalent. 5. **A Speech for Young Ladies**: This might mean that Nietzsche is suggesting these ideas be presented to young women, either as a critique or as encouragement for them to approach cooking (and perhaps their roles) with more scientific rigor and innovation. It's important to note that Nietzsche often used hyperbole and polemic statements to challenge societal norms and provoke thought. He didn't always intend for his remarks to be taken at face value. This passage can be interpreted as a critique not just of women, but of society's narrow views on gender roles and the limitations such views can impose. However, from a modern perspective, many would find his remarks on women and cooking to be controversial and dismissive.

There are phrases and masterstrokes of the spirit,

What Dante and Goethe believed about women

CHATGPT Nietzsche is referencing two monumental figures in literary history: Dante Alighieri and Johann Wolfgang von Goethe. 1. **Dante's Reference**: The line "ella guardava suso, ed io in lei" is from Dante's "Divine Comedy" (specifically, the end of "Paradiso"). Translated, it means "she looked upward, and I at her." In "Paradiso," Dante follows Beatrice, his idealized love, through the celestial spheres. Beatrice looks up toward God, the ultimate source of truth and love, while Dante's gaze is fixed upon Beatrice. 2. **Goethe's Reference**: Goethe's "the Eternal Feminine draws us upward" is from "Faust," particularly the end of the second part. The "Eternal Feminine" here represents an idealized, divine, and transformative aspect of femininity. Nietzsche's commentary is twofold: 1. **Commentary on Dante and Goethe**: Both Dante and Goethe presented an idea that the divine or idealized femininity leads man towards a higher truth or purpose. 2. **Role Reversal**: Nietzsche humorously suggests that noble women might have a similar upward-aiming idealization of masculinity – the "Eternal Masculine." In essence, just as men (represented by figures like Dante and Goethe) have idealized women as guiding them to higher truths or virtues, noble women might also see men as embodying certain aspirational qualities. Nietzsche is pointing out a reciprocal idealization between genders and highlighting the symmetrical nature of such idealizations in human relationships and culture.

Black gowns and a silent guise make any woman look quite – wise.

😂😂😂😂

So far, men have been treating women like birds that have lost their way and flown down to them from some height or another:

To be wrong about the fundamental problem of “man and woman”; on the one hand, to deny the most abysmal antagonism and the necessity of an eternally hostile tension; and, on the other hand, to dream, perhaps, of equal rights, equal education, equal entitlements and obligations: that is a typical sign of a shallow mind, and a thinker who has proven to be shallow in this dangerous area – shallow in instinct! –, can be generally regarded as suspicious, or, even more, as shown up for what he is, as exposed. He will probably be too “short” for all the fundamental questions of life, including future life, and unable to get down to them in any depth.

😲😲😲😲 Nietzsche sees strictness with women as natural and essential CHATGPT In this passage, Nietzsche is addressing the topic of gender relations and the roles of men and women. Let's break it down: 1. **Shallow Thinking**: Nietzsche criticizes those who deny the deep differences and tensions he perceives between men and women. He regards the advocacy for equal rights, education, and obligations as a sign of superficial thinking. According to him, thinkers who hold such views lack depth in their understanding of human nature. 2. **Depth in Spirit and Desires**: Nietzsche suggests that a person who truly understands human nature will acknowledge a certain type of dynamic between men and women. He refers to this as thinking about women in an "oriental manner." Historically, in many Eastern societies, women were seen as possessions or entities to be controlled, and Nietzsche uses this as an example to illustrate his point. 3. **Historical Example of Greeks**: Nietzsche points to the ancient Greeks, particularly from the time of Homer to Pericles, as an example. As their culture grew and evolved, they became stricter with women, adopting an approach more reminiscent of their Eastern neighbors. He implies that this change was not only logical and necessary but also desirable. Overall, Nietzsche is arguing that any true, deep understanding of the nature of men and women would acknowledge the differences and tensions between them. He uses historical and cultural examples to bolster his argument, suggesting that societies that recognized these differences prospered. However, it's essential to approach Nietzsche's views with caution, as they are rooted in the specific cultural and historical contexts he lived in and can be quite controversial from a modern perspective.

woman as a possession,

Homer up to the times of Pericles,

stricter with women too

The men of our epoch treat the weaker sex with more respect than any epoch has ever done – this is part of the democratic tendency and fundamental taste, as is a lack of respect for age –: is it any wonder that this respect is immediately misused? People want more, people learn to make demands, people ultimately find this respect tax almost hurtful, people would prefer to compete for rights or, in all seriousness, wage war: enough, woman loses her shame. Let us immediately add that she also loses her taste. She forgets her fear of man: but the woman who “forgets fear” abandons her most feminine instincts. It is fair enough and also understandable enough for women to dare to emerge when fear of men is no longer inculcated, or, to be more exact, when the man in men is no longer wanted and cultivated; what is more difficult to understand is that in the process – women degenerate. This is happening today, make no mistake about it!

😲😲😲😲 Nietzsche sees increasing economic freedom for women of depriving them of their feminine qualities and therefore their influence over society CHATGPT This passage by Nietzsche delves into his views on gender relations, specifically focusing on the societal changes occurring around the role and perception of women during his time. Here's a breakdown of his main points: 1. **Increased Respect for Women**: Nietzsche starts by noting that the contemporary society of his time is showing more respect to women than ever before. However, he suggests this respect is often misused. 2. **Loss of "Feminine" Qualities**: Nietzsche laments that as women strive for more rights and become more independent, they are losing what he sees as their inherent "feminine" qualities. He associates this with a loss of modesty, taste, and fear of men. 3. **Economic Independence**: Nietzsche notices that in modernizing societies where industry is predominant, women are aiming for economic independence. But while they are gaining rights, he believes their societal influence has waned. 4. **Weakening of Feminine Instincts**: He sees the call for women's emancipation as a sign of weakened feminine instincts. He critiques the movement's aims and strategies, suggesting they result in a loss of femininity. 5. **Influence of "Scholarly Asses"**: Nietzsche criticizes male intellectuals who encourage women to adopt what he sees as the follies of modern European manhood. He opposes the idea of educating women in the same manner as men and warns against over-cultivation, which he believes weakens the will. 6. **Respect and Fear for Women's Nature**: Nietzsche appreciates what he sees as women's inherent nature: their agility, cunning, egoism, and wildness. He believes that these qualities, combined with their vulnerability, have inspired a mix of fear and pity in men. 7. **Future of Europe**: Nietzsche ends with a warning. He is concerned that Europe's continued path will lead it to another form of domination, not by any divine being but by a "modern idea" – potentially the idea of complete gender equality or the societal consequences of such changes. Nietzsche's views on women and their role in society are rooted in the context of his time and are controversial, even by the standards of his era. They reflect his unique philosophical perspectives and are often critiqued by modern readers for their patriarchal and conservative leanings.

Every people has its own tartufferies, and calls them its virtues. You do not know – you cannot know – what is best about yourself.

The existence of virtues make it difficult for the individual to find himself CHATGPT In this passage, Nietzsche is making a commentary on societal norms, morality, and self-perception. 1. **"Every people has its own tartufferies, and calls them its virtues."** - Here, Nietzsche uses the term "tartufferies," which alludes to the character Tartuffe from Molière's play "Tartuffe." Tartuffe is a hypocrite who pretends to be pious and virtuous but is, in reality, deceitful and self-serving. By using this term, Nietzsche is suggesting that every society has its own hypocrisies—values or behaviors that it presents as virtuous or moral when, in reality, they may be self-serving or rooted in dishonesty. 2. **"You do not know - you cannot know - what is best about yourself."** - Nietzsche believes that individuals often lack genuine self-awareness. Influenced by societal norms and expectations, people may misinterpret or be unaware of their most authentic qualities or virtues. Society's constructed values can cloud one's judgment about oneself, preventing genuine introspection or self-understanding. In essence, Nietzsche is highlighting the tension between societal moral constructs and individual authenticity. He challenges the reader to reconsider what they perceive as "virtuous" and to embark on a deeper, more honest self-exploration.