3.0 out of 5 stars
The immoral free man, January 26, 2011
This review is from: The Dawn of Day (Dover Philosophical Classics) (Paperback)
F. Nietzsche launches in this book in a sometimes unacceptable vocabulary his campaign against traditional morality and democracy, for an aristocratic culture and an immoral free man.
Traditional and Christian morality
For Nietzsche, traditional morality, personified in the works of Kant and Rousseau, is nothing else than `obedience to customs', based on `fear of an incomprehensible power' and on `superstition'.
The Christian morality is `a torture of man and his body' with its creed of `pure spirituality and its diabolization of Eros.' Its dream of immortality is a shame: `So you desire the everlasting perpetuity of this beautiful consciousness of yourselves? Is it not shameful? Do you forget all those other things which would in their turn have to support you for all eternity?'
The free man
A free man is immoral, because his will depends upon himself only, and not on tradition. Man himself must be `the standard of what is good, since he himself determines good and evil.'
Power, aristocratic rule, democracy
Hail to the aristocratic culture: `For now, thanks to the free spirits, it is not dishonorable for people born and reared in aristocratic circles to enter the domain of knowledge. The indisputable happiness of aristocratic culture, based on the feeling of superiority, is now beginning to rise to even higher levels.'
But, power `also gushes forth from time to time in the people (!). The time comes again when the masses are ready to stake their lives and their future, their conscience and their virtue in order that they may secure that highest of all enjoyments and rule as a victorious, tyrannical and arbitrary nation.' Or, (in an unacceptable vocabulary), `the Socialistic ratcatchers turn factory slaves into slaves of the State or of some revolutionary party.'
Prophetic (a society of which commerce is the soul)
The tradesman is `able to value everything according to the requirements of the consumer rather than his own personal needs. He employs this mode of valuation for everything, the productions of art and science, of thinkers, scholars, statesmen, nations, political parties, and even entire ages. This is what you men of the coming century will be proud of.'
This book is not a good introduction to Nietzsche's work. It doesn't have the bloody bite of his later books, like `Twilight of the Idols' or `The Antichrist'.
Only for Nietzsche fans.
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