Nietzsche's Critique of the True World and Traditional Metaphysics

Nietzsche's Attack on the Invention of Reality

The Highest Concepts and the Falsification of Being

Philosophers have not only invented a reality but have placed it in the highest place. This primary reality is formed by the highest concepts, which, being the most general, are the most empty and thus the least real. The general nature of these concepts neglects concrete reality, because by definition, a concept forgets to capture everything unique, focusing only on what is common to a group of concrete beings.

The highest concepts are so universal, intended to bring together so many individuals, that their content is like the "last smoke of reality"; they say almost nothing. God, the actual maximum entity, is defined by causa sui (cause of itself). This feature provides traditional philosophy with the maximum guarantee of reality and truth, signifying a superior entity. Anything otherwise would be considered less real.

God is the synthesis of this way of thinking, embodying all the highest concepts:

• Unity
• Perfection
• Eternity
• Causa Sui
• Substance

Nietzsche argues that this invention causes a mental disorder similar to that of someone who invents a reality and ends up relying on it, deeming it more real than true reality. Spiders catch their prey in their web in the same way that this "true being," born of the reason of philosophers, becomes a belief that has subjected human beings, forcing them to resign themselves to their instincts and their life. Hence the negative consequences of this invention for humanity.

The Two Worlds Doctrine and the Tragic Vision of Life

This section references the critique of the two-worlds philosophy. The philosophy of two worlds, present in all traditional philosophy, is a symptom of moral decay and lack of worth, arising because the human being voids himself of life and creates a fictitious ideal world. Nietzsche argues that the approximation of reality cannot be achieved through the categories of reason; concepts do not refer to anything real, but are fictions produced by our misgivings about life.

Aesthetics, or art, is the only way to approach devenir (becoming). The metaphor of art, contrasted with the concept of reason, opens multiple perspectives on reality, which must be understood as constant change.

The Tension Between Apollo and Dionysus

The confrontation between Apollo and Dionysus symbolizes the Nietzschean conception of life, which produces an irresolvable tension between reason (the Apollonian) and tragic instincts (the Dionysian). Therefore, the tragic vision captures the essence of human life. It expresses human life as it is. This is not a pessimistic view; it is real, Dionysian, and chaotic. This chaos is the priority and should determine the Apollonian.

When the Apollonian dominates and the Dionysian is suppressed, there is a falsification of life, which Nietzsche called slave morality—a morality that qualifies anti-vital traits (submission, austerity, control, etc.) as "good."