Human, All-Too-Human A Book for Free Spirits, Part 1
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~98.100 paraules · 466 passatges
Cita aquesta obra
- APANietzsche. (n.d.). Human, All-Too-Human A Book for Free Spirits, Part 1. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/nietzsche/human-all-too-human-a-book-for-free-spirits-part-1
- MLANietzsche. Human, All-Too-Human A Book for Free Spirits, Part 1. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/nietzsche/human-all-too-human-a-book-for-free-spirits-part-1.
- ChicagoNietzsche. Human, All-Too-Human A Book for Free Spirits, Part 1. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/nietzsche/human-all-too-human-a-book-for-free-spirits-part-1.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
«Humà, massa humà» (1878), primera part: el llibre on Nietzsche trenca amb Wagner, amb Schopenhauer i amb ell mateix.
Context i història
Canvia de tot: del tractat a l'aforisme, del romanticisme a la sospita, de la metafísica a la psicologia. El mètode nou és preguntar-se d'on ve un sentiment noble en comptes d'admirar-lo, i d'aquí surt tota la crítica moral posterior. Traducció anglesa de l'edició completa dirigida per Oscar Levy (1909-1913), que és la que hi ha en domini públic. Té més de cent anys i es nota. L'original és ALEMANY i per citar mana l'original, però d'aquesta obra aquí només hi ha la traducció.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
of all have good reasons for mockery, as soon as the appreciation of unpretentious truths, and the scientific spirit, begin to obtain the mastery; but only because their eye has either not yet recognised the charm of the _simplest_ form, or because men educated in that spirit are not yet completely and inwardly saturated by it, so that they still thoughtlessly imitate old forms (and badly enough, as one does who no longer cares much about the matter). Formerly the spirit was not occupied with strict thought, its earnestness then lay in the spinning out of symbols and forms. This is changed; that earnestness in the symbolical has become the mark of a lower culture. As our arts themselves grow evermore intellectual, our senses more spiritual, and as, for instance, people now judge concerning what sounds well to the senses quite differently from how they did a hundred years ago, so the forms of our life grow ever more _spiritual,_ to the eye of older ages perhaps _uglier,_ but only because it is incapable of perceiving how the kingdom of the inward, spiritual beauty constantly grows deeper and wider, and to what extent the inner intellectual look may be of more importance to us all than the most beautiful bodily frame and the noblest architectural structure. 4. ASTROLOGY AND THE LIKE.--It is probable that the objects of religious, moral, æsthetic and logical sentiment likewise belong only to the surface of things, while man willingly believes that here, at least, he has touched the heart of the world; he deceives himself, because those things enrapture him so profoundly, and make him so profoundly unhappy, and he therefore shows the same pride here as in astrology. For astrology believes that the firmament moves round the destiny of man; the moral man, however, takes it for granted that what he has essentially at heart must also be the essence and heart of things. 5. MISUNDERSTANDING OF DREAMS.…