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00:00 Introduction
03:29 Decadence & Socrates
12:31 Morality Against Nature
18:04 The Weak Against the Strong

Friedrich Nietzsche’s Twilight of the Idols is a short work. It was written in just over a week in 1888, one year before Nietzsche’s mental collapse.

In the collected works of Nietzsche, Twilight of the Idols stands as a sort of summary of Nietzsche’s entire philosophy up until that point.

The writing style is radical. The contents are radical. There is very little nuance, and the reader gets the impression that Nietzsche is out to shock his audience. Some interpreters have even speculated that in Twilight of the Idols, we can already see the signs of Nietzsche’s coming mental breakdown.

In this series, we’ll go over the most important ideas present in the book. Because the entire book was written as a sort of summary of the late Nietzsche’s philosophy, this series will also serve as a good introduction to Nietzsche’s thought in general. Still, for a more in-depth overview, we recommend our series on Beyond Good and Evil and the Genealogy of Morals.

Twilight of the Idols is a play on words. Nietzsche is parodying the title of the final opera in the famous Ring-cycle by Richard Wagner: Twilight of the Gods. The pun is more obvious in German: Götterdämmerung versus Götzendämmerung.

The fourth and final part of Wagner’s Ring cycle ends with the destruction of the gods: Valhalla goes up in flames, the eponymous ring is returned to the Rhinemaidens, the banks of the Rhine river overflow and extinguish the fire. The gods are dead, but the world is born anew. Humans, from now on, are no longer playthings of the gods, but free beings ready to create their own destiny.

Similarly, Nietzsche envisions a future in which humans are free from the “philosophical gods” of the past – ideas that have come to be regarded as dogmatically true from which mankind must liberate itself.

But Nietzsche named his book Twilight of the Idols, not Twilight of the Gods. An idol, in a religious context, is a man-made object that is venerated for the deity that it represents. In Christianity, Judaism and Islam, idolatry – the worship of man-made objects – is strictly forbidden. In other words, an idol could be said to be false god.

By choosing this title, Nietzsche is saying he will set out to destroy certain false gods – mistakes philosophers before him have made.

One of the most elusive yet most frequently used words in Twilight of the Idols, is the word “décadence.” Interestingly, Nietzsche prefers to use the French term even though he sometimes uses German words like Verfall, Niedergang, or Entartung. In English, we can keep the French term, or use words like Degeneration or even Corruption.

Nietzsche uses the term to denote the process by which individuals, or even entire societies or time periods become worse, or, degenerate. Much of Twilight of the Idols is devoted to the description of how this process and works and what that means.

However, in true Nietzschean fashion, we never find a real definition or sustained analysis of what degeneration is exactly. It’s up to us, the readers, to piece things together and make a coherent picture out of disparate parts and fragments.

Nietzsche will argue that a morality is defined by how it teaches us to deal with these passions. Nietzsche notes that nearly every morality thus far formulated, advocates the quelling of passion.

It’s not hard to come up with examples. The idea that impulsive emotion is bad, that unbridled lust or greed are problematic, that violent anger is rarely justified – these are all ideas that have become so commonplace they are barely questioned. Every single system of morality, from Stoicism to Buddhism to Kantian ethics – preaches either the control or even the annihilation of emotions.


This is the prototypical example of a morality that seeks to annihilate passion and emotion.

The great antinomy in this work, is that of the weak versus the strong. If Twilight of the Idols sounds radical to our modern ears, it’s because of this theme of strong versus weak.


Twilight of the Idols is full of criticism. Criticism of the modern age, criticism of Christianity, criticism of German culture, even attacks on individual writers such as Thomas Carlyle and Ernest Renan.


It all starts with the world. Specifically, the material world as it is given to us. Nietzsche challenges us to engage with the world as it presents itself to us. No easy task, considering the rich tradition and history of being sceptical of the world. Christians, of course, disregard the material world in favor of Heaven or the Kingdom of God. And Western philosophy too, broadly speaking, has not much good to say about the world either…

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