Nietzsche's Overturning of Platonism

For the sake of our own inquiry we want to trace that history in all brevity, so that we can see how Nietzsche, in spite of his will to subvert, preserved a luminous knowledge concerning what had occurred prior to him.

The more clearly and simply a decisive inquiry traces the history of Western thought back to its few essential stages, the more that history's power to reach forward, seize, and commit grows. This is especially the case where it is a matter of overcoming such history. Whoever believes that philosophical thought can dispense with its history by means of a simple proclamation will, without his knowing it, be dispensed with by history; he will be struck a blow from which he can never recover, one that will blind him utterly. He will think he is being original when he is merely rehashing what has been transmitted and mixing together traditional interpretations into something ostensibly new. The greater a revolution is to be, the more profoundly must it plunge into its history.

We must measure Nietzsche's brief portrayal of the history of Platonism and its overcoming by this standard. Why do we emphasize here things that are evident? Because the form in which Nietzsche relates the history might easily tempt us to take it all as a mere joke, whereas something very different is at stake here (cf. Beyond Good and Evil, no. 213, "What a philosopher is," VII, 164 ff.).

The six divisions of the history of Platonism, culminating in emergence from Platonism, are as follows.

"1. The true world, attainable for the wise, the pious, the virtuous man—he lives in it, he is it."

Here the founding of the doctrine by Plato is established. To all appearances, the true world itself is not handled at all, but only how man adopts a stance toward it and to what extent it is attainable. And the essential definition of the true world consists in the fact that it is attainable here and now for man, although not for any and every man, and not without further ado. It is attainable for the virtuous; it is the supersensuous. The implication is that virtue consists in repudiation of the sensuous, since denial of the world that is closest to us, the sensuous

Martin Heidegger (GA 6 I) The Will to Power as Art - Nietzsche 1