The will to truth can be defined as the desire for truth. Indeed, this will constantly “tempt[s] us to many a venture,” and there are no questions that it has “not laid before us.” It has been long overdue however, in Nietzsche opinion, that we “finally become suspicious, lose patience, and turn away impatiently” regarding this phenomenon. In other words, while this will to truth has always invoked in us a fascination with the truth of external matters–that is, anything besides the will to truth itself–the time has come for us to finally examine precisely that will.
Nietzsche begins by investigating the origin of the will to truth, but this is not his focus, for “indeed we came to a long halt at the question about the cause of this will–until we finally came to a complete stop before a still more basic question. We asked about the value of this will.” In …show more content…
These errors include the ideas that “there are enduring things; that there are equal things; that there are things, substances, bodies; that a thing is what is appears to be; that our will is free; that what is good for me is also good in itself.” In relation to Nietzsche’s time, it was only recently that these ideas–which were formerly considered to be fundamentally true–have begun to be scrutinized. This leads Nietzsche to form two conclusions: 1) the humankind is unprepared to face the implications of accepting these basic ideas as untrue, as it would impede on their basic beliefs and way of life; and 2) “the strength of knowledge does not depend on its degree of truth but on its age, on the degree to which it has been incorporated, on its character as a condition of
Nietzsche begins by investigating the origin of the will to truth, but this is not his focus, for “indeed we came to a long halt at the question about the cause of this will–until we finally came to a complete stop before a still more basic question. We asked about the value of this will.” In …show more content…
These errors include the ideas that “there are enduring things; that there are equal things; that there are things, substances, bodies; that a thing is what is appears to be; that our will is free; that what is good for me is also good in itself.” In relation to Nietzsche’s time, it was only recently that these ideas–which were formerly considered to be fundamentally true–have begun to be scrutinized. This leads Nietzsche to form two conclusions: 1) the humankind is unprepared to face the implications of accepting these basic ideas as untrue, as it would impede on their basic beliefs and way of life; and 2) “the strength of knowledge does not depend on its degree of truth but on its age, on the degree to which it has been incorporated, on its character as a condition of