Daybreak: Thoughts on the Prejudices of Morality

Daybreak: Thoughts on the Prejudices of Morality

by Friedrich Nietzsche

Daybreak marks the arrival of Nietzsche's 'mature' philosophy and is indispensable for an understanding of his critique of morality and 'revaluation of all values'.

The edition is completed by a chronology, notes and a guide to further reading.

  • Language: English
  • Category: Philosophy
  • Rating: 4.18
  • Pages: 292
  • Publish Date: November 13th 1997 by Cambridge University Press
  • Isbn10: 0521599636
  • Isbn13: 9780521599634

What People Think about "Daybreak: Thoughts on the Prejudices of Morality"

Nietzsche adheres to that aphoristic form which he so loves, but his approach here is from a few teasing questions which build into a more cogent whole. He pounds away with a hammer at custom, at morality, at tradition, at even his own Germanness.

I first came across Nietzsche 7 years ago with Antichrist.

Moral nije nita vie nego pokornost obiajima ma koje vrste oni bili, a obiaji su predanjem prenesen nain dijelanja i procijenivanja. Svaki ovjek koji nastoji da se izopti iz tradicije istovremeno izlazi iz kruga morala. Kod najteeg ispunjavanja izlazi na vidjelo obiaj i tradicija uprkos individualnoj koristi i protivpohoti, te kod ove vrste morala pojedinac treba da se rtvuje.

One is supposed to be cast into belief without reason, by a miracle, and from then on to swim in it as in the brightest and least ambiguous of elements: even a glance towards land, even the thought that one perhaps exists for something else as well as swimming, even the slightest impulse of our amphibious nature is sin!

È una continua sfida leggere Nietzsche, perché costringe ad interrogarsi sulle proprie credenze e valori acquisiti.

This type of appraisal he then applies instinctively and all the time: he applies it to everything, and thus also to the productions of the arts and sciences, of thinkers, scholars, artists, statesmen, peoples and parties, of the entire age: in regard to everything that is made he inquires after supply and demand in order to determine the value of a thing in his own eyes. This becomes the character of an entire culture, thought through in the minutest and subtlest detail and imprinted in every will and every faculty: it is this of which you men of the coming century will and be proud: if the prophets of the commercial class are right to give it into your possesion! But as things now stand with everybody believing he is obliged to know what is taking place here every day and neglecting his own work in order to be continually participating in it, the whole arrangement has become a great and ludicrous pice of insanity. (3.179) __________ Men who enjoy moments of exaltation and ecstasy and who, on account of the contrast other states present and because of the way they have squandered their nervous energy, are ordinarily in a wretched and miserable condition, regard these moments as their real self and their wretchedness and misery as the effect of what is outside the self; and thus they harbour feelings of revengefulness towards their environment, their age, their entire world. Thirdly, one can deliberately give oneself over to the wild and unrestrained gratification of a drive in order to generate disgust with it and with disgust to acquire a power over the drive: always supposing one does not do like the rider who rose his horse to death and broke his own neck in the processwhich, unfortunately, is the rule when this method is attempted. It comes to the same thing if one for the time being favours another drive, gives it ample opportunity for gratification and thus makes it squander that energy otherwise available to the drive which through its vehemence has grown burdensome. Finally, sixth: he who can endure it and finds it reasonable to weaken and depress his entire bodily and physical organisation will naturally thereby also attain the goal of weakening an individual violent drive: as he does, for example, who, like the ascetic, starves his sensuality and thereby also starves and ruins his vigour and not seldom his reason as wellThis: avoiding opportunities, implanting regularity into the derive, m engendering satiety and disgust with it and associating it with a painful idea (such as that of disgrace, evil consequences, or offended pride), then dislocation of forces and finally a general weakening and exhaustionthese are the six methods: that one desires to combat the vehemence of a drive at all, however, does not stand within our own power; nor does the choice of any particular method; nor does the success or failure of this method. The naturalness of his style if felt to be so only by him; and it is perhaps precisely by means of what he himself feels as affectedbecause with it he has for once given in to fashion and to so-called good tastethat he gives pleasure and inspires confidence. (4.348) We are too prone to forget that in the eyes of people who are seeing us for the first time we are something quite different from what we consider ourselves to be: usually we are nothing more than a single individual trait which leaps to the eye and determines the whole impression we make. (5.493) From the time when one retires a little from social life, becomes more solitary and lives, consuming and consumed, in the company of profound fruitful ideas and only with them, one comes to desire of art either nothing at all or something quite different from what one desired beforethat is to say, ones taste alters.

He builds a great case here that one of the main things keeping human beings in darkness is their relentless need to categorize and moralize any given circumstance, internal urge, or external force.

Often referred to as one of the first existentialist philosophers along with Søren Kierkegaard (18131855), Nietzsche's revitalizing philosophy has inspired leading figures in all walks of cultural life, including dancers, poets, novelists, painters, psychologists, philosophers, sociologists and social revolutionaries.