The Will to Power II, Friedrich Nietzsche
The Will to Power II
Friedrich Nietzsche
11:29 h Ideas Lvl 11.54
The Will to Power (German: Der Wille zur Macht) is a book of notes drawn from the literary remains (or Nachlass) of the philosopher Friedrich Nietzsche by his sister Elisabeth Förster-Nietzsche and Peter Gast (Heinrich Köselitz). The title derived from a work that Nietzsche himself had considered writing. The work was first translated into English by Anthony M. Ludovici in 1910. Between 1894 and 1926, Elisabeth arranged the publication of the twenty volume Großoktavausgabe edition of Nietzsche's writings by C. G. Naumann. In it, following Köselitz's suggestion she included a selection from Nietzsche's posthumous fragments, which was gathered together and entitled The Will To Power. She claimed that this text was substantially the magnum opus, which Nietzsche had hoped to write and name "The Will to Power, An Attempt at a Revaluation of All Values". The first German edition, containing 483 sections, published in 1901, was edited by Köselitz, Ernst Horneffer, and August Horneffer, under Elisabeth's direction. This version was superseded in 1906 by an expanded second edition containing 1067 sections. This later compilation is what has come to be commonly known as The Will to Power.

The Will to Power

An Attempted Transvaluation of all Values

Vol. II
Books III and IV

by
Friedrich Nietzsche


Third Book
The Principles of a New Valuation

I
The Will to Power in Science

(a) The Method of Investigation.

466.

The distinguishing feature of our nineteenth century is not the triumph of science, but the triumph of the scientific method over science.

467.

The history of scientific methods was regarded by Auguste Comte almost as philosophy itself.

468.

The great Methodologists: Aristotle, Bacon, Descartes, Auguste Comte.

469.

The most valuable knowledge is always discovered last: but the most valuable knowledge consists of methods.

All methods, all the hypotheses on which the science of our day depends, were treated with the profoundest contempt for centuries: on their account a man used to be banished from the society of respectable people — he was held to be an “enemy of God,” a reviler of the highest ideal, a madman.

We had the whole pathos of mankind against us, — our notion of what “truth” ought to be, of what the service of truth ought to be, our objectivity, our method, our calm, cautious and distrustful manner were altogether despicable.... At bottom, that which has kept men back most, is an æsthetic taste: they believed in the picturesque effect of truth; what they demanded of the scientist was, that he should make a strong appeal to their imagination.

From the above, it would almost seem as if the very reverse had been achieved, as if a sudden jump had been made: as a matter of fact, the schooling which the moral hyperboles afforded, gradually prepared the way for that milder form of pathos which at last became incarnate in the scientific man....

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