Table of Contents
If you’re new to the world of Friedrich Nietzsche, then you might be feeling a bit overwhelmed. Where should you start? What are his best books? I’ll provide a guide to Nietzsche’s best works, with a description of each book. By the end, you’ll have a good idea of where to begin your journey into the world of this brilliant thinker.
The Birth of Tragedy
Nietzsche’s first book, The Birth of Tragedy (Summary), was published in 1872 when he was only 27 years old. In this work, Nietzsche presents his theory that the origins of Greek tragedy can be found in the tension between the Apollonian and Dionysian impulses. The Apollonian impulse is associated with order, form, and beauty, while the Dionysian impulse is associated with chaos, intoxication, and ecstasy. Nietzsche believed that it was the tension between these two impulses that gave birth to tragedy.
This theory is known as the ‘Apollonian-Dionysian’ theory of tragedy. He argued that the Apollonian impulse led to the establishment of order and form, while the Dionysian impulse led to the creation of passion and violence. This tension is what led to the origins of Greek tragedy.
He argues in The Birth of Tragedy that the Apollonian impulse (associated with order, form, and beauty) is unable to keep up with the Dionysian impulse (associated with chaos, intoxication, and ecstasy). This tension results in tragedy, which is a form of art that captures the sense of powerlessness and chaos that humans experience. Nietzsche believed that tragedy is a powerful tool that can help us to understand ourselves and the world around us.
While The Birth of Tragedy is his first book, it was actually published after the first part of his second book, The Genealogy of Morals, which he was writing at the time of his death.
“Knowledge kills action; action requires the veils of illusion.”
― Friedrich Nietzsche, The Birth of Tragedy
Beyond Good and Evil
Nietzsche’s second book, Beyond Good and Evil (Summary), was published in 1886. In this work, Nietzsche challenges traditional morality and argues that there is no such thing as objective truth. Instead, Nietzsche proposes that all truths are subjective and that we create our own values and meaning in life.
Nietzsche argues that morality is nothing more than a product of our own emotions and culture. He argues that there is no such thing as objective truth and that we create our own values and meanings in life.Those who believed that morality was objective and universal were the ‘bad’ ones and those who believed that morality was subjective and culturally determined were the ‘good’ ones, according to Nietzsche.
Of course, this presupposes the existence of some sort of objective morality that we can all agree on, which is problematic. It also assumes that we are all capable of seeing the truth. If the truth is subjective, then there is no way to determine who is ‘good’ and who is ‘evil.’
Nietzsche provides a powerful critique of traditional morality and offers a radical new way of understanding the world. These ideas have been widely influential and continue to be debated today.
For example, some argue that Nietzsche’s ideas provide a justification for torture and other heinous acts. In other words, they argue that torture is justified because it serves to make us feel good. When we think in terms of ‘good’ and ‘evil’, it becomes difficult to see the world in a clear way. The world becomes a confusing place, full of confusing ‘good’ and ‘evil’ choices. And so, Nietzsche’s ideas provide a powerful tool that can be used to justify atrocity and oppression.
In short, Nietzsche’s work has had a significant impact on both the development of modern civilization and the way we view the world, and not necessarily for the better.
On the Genealogy of Morals
Nietzsche’s third book, On the Genealogy of Morals (summary), was published in 1887. In this work, just like in his previous work, Nietzsche critiques the Judeo-Christian tradition and argues that morality is not objective but is instead relative to each culture. He also put forward his famous theory of master-slave morality, which holds that most people adopt the values of their oppressors. To illustrate the master-slave morality concept, think of the example of a dictator who oppresses his own people.
A person who takes up the values of a dictator would be considered a ‘slave’ by the standards of that culture. In other words, they would be subject to the rules and values of the dictator. The same is true for most people in the world. We adopt the values of those around us. Thus, we are all ‘slaves’ to some degree. Such an idea is controversial because it means that there is no objective morality. It is simply the values of the person who is in power. However, as Nietzsche explains, this does not necessarily make it right. It could be seen as a form of oppression. Therefore, the moral values of each person must be considered in order to make decisions about how to live our lives.
In global politics, some countries claim to be the ‘true’ moral leaders of the world. However, it is important to remember that these countries are often based on the values of their ruling class. A good example of this is the U.S. in the Vietnam War. The U.S. claimed to be fighting for the moral values of freedom and democracy, but it was really a fight for its own interests.
If you want to understand global politics, it is important to understand the concept of ‘moral values’ in the context of power and morality.
“Man, the bravest of animals, and the one most accustomed to suffering, does not repudiate suffering as such; he desires it, he even seeks it out, provided he is shown a meaning for it, a purpose of suffering. The meaninglessness of suffering, not suffering itself, was the curse that lay over mankind so far.”
– Friedrich Nietzsche, On the Genealogy of Morals