This paper consists in a philological – hermeneutics analysis about the philosophical oustpread from Nietzsche’s concepts of “good european” as a fundamental question in his task of overcoming moral. The term “good- european” occurs in two specific parts in Nietzsche’s work. The first mention is in his intermediate texts (1876 – 1882), in which the author talks about culture, language and metaphysical issues. At this period the philosopher argues about subject formation and the cultural processes of coercion on the subject that condionate human thought and behavior. This approach evokes the necessity of a manner to elaborate a task in order to overcome the morality about the concept of free spirit. The concepts of “good european” and free spirit are associated as synonyms in his intermediate work phase, being the first term a manner to enphasize the necessity of overcoming and detaching the nations issue and talks about German nationalism in the 1900s. In his late work (1883-1889) the term “good european” is reintroduced in a new contexto through that the author develops his critics on moral and the overcoming an ethnocentric concept in modern european thought. Thus, Nietzsche stablishes hierarchic and overcome levels: 1. European; 2. Supraeuropean; 3. Asian; 4. Greek. Supraeuropean concept designates a perspective that the Europe itself must be exceed. In this perspective the being needs to be not only supranational but supraeuropean intending to overcome an european vision and the reach of a wider vision about the Western culture. Nietzsche tries to extinguish his western partiality and propounds an Asian perspective in Europe via the concept of Supraasiatic. The supraasiatic level represents a moral overcome in comparison to an european moral, relating this idea to the supraeuropean concept. This concept characterizes a radical objection to the Western and its values as a cultural consequence from Europe. Finally, the author highlightsa greek theoretical foundation as a model to the so called “Europeans from the future” in a denominated greek ideal. This ideal represents a higher view in comparison to the previous ideals and characterizes his cosmopolitan idea about europe culture, in terms of its cultural synthesis. From that perspective Nietzsche describes a non-stop process according to atavistic procedures and diferentiation processes in which a “new synthesis” of philological, linguistics and culture can be possible.
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