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Who is Nietzsche’s Homo Natura? Self- Knowledge, Probity and the Metamorphoses of the Human Being in ,,Beyond Good and Evil‘‘ 230

In Aphorism 230 of „Beyond Good and Evil,“ Nietzsche introduces the idea of the human being as a creature of nature through the enigmatic term ,homo natura‘ (Nietzsche 1989, 159-162). Throughout his writing career, Nietzsche insists on the continuity between nature and the human being. The human being is natural: it belongs to nature and is an inseparable part of it. But what is ,natural‘ in the human being? And also what defines if anything this ,naturalness‘ as human? In BGE 230, Nietzsche presents the question of human nature as a task: the „strange and insane task (seltsame und tolle Aufgabe)“ to „retranslate (zurückübersetzen) the human being back into nature“ (Nietzsche 1989, 161). For Nietzsche, this is the task of the seekers of knowledge (Erkennende), among whom he counts himself, who distinguish themselves through their probity (Redlichkeit) and courage to face the „terrible basic text of homo natura (der schreckliche Grundtext homo natura)“ (ibid.). The task of translating the human being back into nature leads the seekers of knowledge (and Nietzsche) to the open question of „why have knowledge at all (Warum überhaupt Erkenntniss)?“ (ibid., 162). Aphorism 230 of „Beyond Good and Evil“ indicates that answering the question of human nature also requires addressing the question of knowledge. For Nietzsche, it is impossible to separate it from the question of the human being due to the fact that knowledge is always already conceived from within the perspective of the human being as a living being. Knowledge in the human being designates a becoming selfreflective of life. The task of translating the human being back into nature thus stands under the Socratic motto: Know thyself! BGE 230 suggests that knowing ourselves as creatures of nature requires probity. But for Nietzsche probity is a „most spiritual will to power and overcoming of the world (geistiger Wille zur Macht und Welt-Überwindung)“ (Nietzsche 1989, 155): probity produces knowledge that changes the nature of the human being. Only when knowledge becomes reflective and takes on the features of nature, does knowledge release nature’s creative potential for the generation and creation of life within the human being and realize the extraordinary force of metamorphosis (Verwandlung), of