道徳の系譜
- 言語:
- 英語
- 状態:
- 完全な作品
- 著者性:
- 著者自身による
- テキストの状態:
- スキャンのノイズは検出されていません (全文に対する自動測定で、人の目では確認していません)
- 分量:
- 約 59,600 語 · 283 節
この作品を引用
- APAニーチェ. (n.d.). The Genealogy of Morals [道徳の系譜]. Digital reproduction: SigPhi. https://sigphiai.com/ja/works/nietzsche/the-genealogy-of-morals
- MLAニーチェ. The Genealogy of Morals [道徳の系譜]. Digital reproduction, SigPhi, https://sigphiai.com/ja/works/nietzsche/the-genealogy-of-morals.
- Chicagoニーチェ. The Genealogy of Morals [道徳の系譜]. Digital reproduction, SigPhi. https://sigphiai.com/ja/works/nietzsche/the-genealogy-of-morals.
収録版の書誌情報です。SigPhi はデジタル複製です。判明している刊行年・出版社・翻訳者を記載し、年が不明の場合は「n.d.」と示します。
何についての本か
『道徳の系譜』（一八八七年）。善と、罪責と、禁欲の理想が本当はどこから来たのかについての三つの論考。
背景と歴史
最も体系的な本であり、後世の哲学に最も大きく影響した本でもある。フーコーは系譜学の方法をまるごとここから取った。中心の主張——「善い」は「無私の」を意味する前に「高貴な」を意味しており、その転換はルサンチマンの仕事である——は議論の余地があるが、その問い方がすべてを変えた。 オスカー・レヴィ編の全集（一九〇九—一九一三年）からの英訳で、パブリックドメインにあるものである。一世紀以上前のもので、それは読めばわかる。原文はドイツ語であり、引用は原文によるべきだが、この作品については翻訳しかない。
これは編集上の背景であり、引用できる典拠ではありません。作品本文の一節とは異なり、これらの記述はコーパスで検証できません。
Schopenhauer, to whom that book, with all its passion and inherent contradiction (for that book also was a polemic), turned for present help as though he were still alive. The issue was, strangely enough, the value of the "un-egoistic" instincts, the instincts of pity, self-denial, and self-sacrifice which Schopenhauer had so persistently painted in golden colours, deified and etherealised, that eventually they appeared to him, as it were, high and dry, as "intrinsic values in themselves," on the strength of which he uttered both to Life and to himself his own negation. But against _these very_ instincts there voiced itself in my soul a more and more fundamental mistrust, a scepticism that dug ever deeper and deeper: and in this very instinct I saw the _great_ danger of mankind, its most sublime temptation and seduction--seduction to what? to nothingness?--in these very instincts I saw the beginning of the end, stability, the exhaustion that gazes backwards, the will turning _against_ Life, the last illness announcing itself with its own mincing melancholy: I realised that the morality of pity which spread wider and wider, and whose grip infected even philosophers with its disease, was the most sinister symptom of our modern European civilisation; I realised that it was the route along which that civilisation slid on its way to--a new Buddhism?--a European Buddhism?--_Nihilism_? This exaggerated estimation in which modern philosophers have held pity, is quite a new phenomenon: up to that time philosophers were absolutely unanimous as to the worthlessness of pity. I need only mention Plato, Spinoza, La Rochefoucauld, and Kant--four minds as mutually different as is possible, but united on one point; their contempt of pity. 6.…