La genealogía de la moral
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Texto limpio
- Extensión:
- ~59.600 palabras · 283 pasajes
Cita esta obra
- APANietzsche. (n.d.). La genealogía de la moral. SigPhi. https://sigphiai.com/es/works/nietzsche/the-genealogy-of-morals
- MLANietzsche. "La genealogía de la moral." SigPhi, https://sigphiai.com/es/works/nietzsche/the-genealogy-of-morals.
- ChicagoNietzsche. La genealogía de la moral. SigPhi. https://sigphiai.com/es/works/nietzsche/the-genealogy-of-morals.
De qué trata
La genealogía de la moral (1887): tres ensayos sobre de dónde vienen de verdad el bien, la culpa y el ideal ascético.
Contexto e historia
Su libro más sistemático y el más influyente en la filosofía posterior: Foucault le sacó de aquí el método genealógico entero. La tesis central —que «bueno» quiso decir «noble» antes de querer decir «desinteresado», y que el cambio es obra del resentimiento— es discutible, pero la manera de preguntar lo cambió todo. Es una traducción inglesa de la edición completa dirigida por Oscar Levy (1909-1913), la que está en dominio público. Tiene más de un siglo y se le nota. El original es ALEMÁN, y al citar hay que seguir el original: en el catálogo hay dos, Also sprach Zarathustra y Der Wille zur Macht; del resto, aquí solo está la traducción.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
We are unknown, we knowers, ourselves to ourselves: this has its own good reason. We have never searched for ourselves--how should it then come to pass, that we should ever _find_ ourselves? Rightly has it been said: "Where your treasure is, there will your heart be also." _Our_ treasure is there, where stand the hives of our knowledge. It is to those hives that we are always striving; as born creatures of flight, and as the honey-gatherers of the spirit, we care really in our hearts only for one thing--to bring something "home to the hive!" As far as the rest of life with its so-called "experiences" is concerned, which of us has even sufficient serious interest? or sufficient time? In our dealings with such points of life, we are, I fear, never properly to the point; to be precise, our heart is not there, and certainly not our ear. Rather like one who, delighting in a divine distraction, or sunken in the seas of his own soul, in whose ear the clock has just thundered with all its force its twelve strokes of noon, suddenly wakes up, and asks himself, "What has in point of fact just struck?" so do we at times rub afterwards, as it were, our puzzled ears, and ask in complete astonishment and complete embarrassment, "Through what have we in point of fact just lived?" further, "Who are we in point of fact?" and count, _after they have struck_, as I have explained, all the twelve throbbing beats of the clock of our experience, of our life, of our being--ah!--and count wrong in the endeavour. Of necessity we remain strangers to ourselves, we understand ourselves not, in ourselves we are bound to be mistaken, for of us holds good to all eternity the motto, "Each one is the farthest away from himself"--as far as ourselves are concerned we are not "knowers." 2.…