From the Introduction:"

The will to truth which will still tempt us to many a venture, that famous truthfulness of which all philosophers so far have spoken with respect - what questions has this will to truth not laid before us! What strange, wicked, questionable questions! That is a long story even now - and yet it seems as if it had scarcely begun. Is it any wonder that we should finally become suspicious, lose patience, and turn away impatiently? that we should finally learn from this Sphinx to ask questions, too? Who is it really that puts questions to us here? What in us really wants "truth"? 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. Suppose we want truth: why not rather untruth? and uncertainty? even ignorance? The problem of the value of truth came before us - or was it we who came before the problem? Who of us is Oedipus here? Who the Sphinx? It is a rendezvous, it seems, of questions and question marks. And though it scarcely seems credible, it finally almost seems to us as if the problem had never even been put so far - as if we were the first to see it, fix it with our eyes, and risk it. For it does involve a risk, and perhaps there is none that is greater. 2 "How could anything originate out of its opposite? for example, truth out of error? or the will to truth out of the will to deception? or selfless deeds out of selfishness? or the pure and sunlike gaze of the sage out of lust? Such origins are impossible; whoever dreams of them is a fool, indeed worse; the things of highest value must have another, peculiar origin - they cannot be derived from this transitory, seductive, deceptive, paltry world from this turmoil of delusion and lust. Rather from the lap of Being, the intransitory, the hidden god, the 'thing-in-itself' - there must be their basis, and nowhere else." This way of judging constitutes the typical prejudgment and prejudice which give away the metaphysicians of all ages; this kind of valuation looms in the background of all their logical procedures; it is on account of this "faith" that they trouble themselves about "knowledge," about something that is finally baptized solemnly as "the truth." The fundamental faith of the metaphysicians is the faith in opposite values. It has not even occurred to the most cautious among them that one might have a doubt right here at the threshold where it was surely most necessary - even if they vowed to themselves, "de ornnibus dubitandum." For one may doubt, first, whether there are any opposites at all, and secondly whether these popular valuations and opposite values on which the metaphysicians put their seal, are not perhaps merely http://www.cwu.edu/~millerj/nietzsche/bge1.html (1 of 14) [12/28/2002 3:00:15 PM]"