For there is risk in raising it, perhaps there is no greater risk.
For it may be doubted, firstly, whether antitheses exist at all; and secondly, whether the popular valuations and antitheses of value upon which metaphysicians have set their seal, are not perhaps merely superficial estimates, merely provisional perspectives, besides being probably made from some corner, perhaps from below--"frog perspectives,"
For that investigation one must await the advent of a new order of philosophers, such as will have other tastes and inclinations, the reverse of those hitherto prevalent--philosophers of the dangerous "Perhaps" in every sense of the term. And to speak in all seriousness, I see such new philosophers beginning to appear.
the greater part of the conscious thinking of a philosopher is secretly influenced by his instincts, and forced into definite channels. And behind all logic and its seeming sovereignty of movement, there are valuations, or to speak more plainly, physiological demands, for the maintenance of a definite mode of life
The question is, how far an opinion is life-furthering, life-preserving, species-preserving, perhaps species-rearing, and we are fundamentally inclined to maintain that the falsest opinions (to which the synthetic judgments a priori belong), are the most indispensable to us,
TO RECOGNISE UNTRUTH AS A CONDITION OF LIFE; that is certainly to impugn the traditional ideas of value in a dangerous manner, and a philosophy which ventures to do so, has thereby alone placed itself beyond good and evil.
The spectacle of the Tartuffery of old Kant, equally stiff and decent, with which he entices us into the dialectic by-ways that lead (more correctly mislead) to his "categorical imperative"--makes us fastidious ones smile, we who find no small amusement in spying out the subtle tricks of old moralists and ethical preachers.
It has gradually become clear to me what every great philosophy up till now has consisted of--namely, the confession of its originator, and a species of involuntary and unconscious auto-biography; and moreover that the moral (or immoral) purpose in every philosophy has constituted the true vital germ out of which the entire plant has always grown.
It always creates the world in its own image; it cannot do otherwise; philosophy is this tyrannical impulse itself, the most spiritual Will to Power, the will to "creation of the world," the will to the causa prima.
But that is Nihilism, and the sign of a despairing, mortally wearied soul, notwithstanding the courageous bearing such a virtue may display. It seems, however, to be otherwise with stronger and livelier thinkers who are still eager for life.
He was proud of having DISCOVERED a new faculty in man, the faculty of synthetic judgment a priori.
"BY MEANS OF A MEANS (faculty)"--but unfortunately not in five words, but so circumstantially, imposingly, and with such display of German profundity and verbal flourishes, that one altogether loses sight of the comical niaiserie allemande involved in such an answer.
But such replies belong to the realm of comedy, and it is high time to replace the Kantian question, "How are synthetic judgments a PRIORI possible?" by another question, "Why is belief in such judgments necessary?"--in effect, it is high time that we should understand that such judgments must be believed to be true, for the sake of the preservation of creatures like ourselves;
A living thing seeks above all to DISCHARGE its strength--life itself is WILL TO POWER; self-preservation is only one of the indirect and most frequent RESULTS thereof.
To study physiology with a clear conscience, one must insist on the fact that the sense-organs are not phenomena in the sense of the idealistic philosophy; as such they certainly could not be causes! Sensualism, therefore, at least as regulative hypothesis, if not as heuristic principle.
But then our organs themselves would be the work of our organs! It seems to me that this is a complete REDUCTIO ADSURDUM, if the conception CAUSA SUI is something fundamentally absurd.
I would repeat it, however, a hundred times, that "immediate certainty," as well as "absolute knowledge" and the "thing in itself," involve a CONTRADICTIO IN ADJECTO; we really ought to free ourselves from the misleading significance of words!
It is certainly not the least charm of a theory that it is refutable; it is precisely thereby that it attracts the more subtle minds. It seems that the hundred-times-refuted theory of the "free will" owes its persistence to this charm alone; some one is always appearing who feels himself strong enough to refute it.
Willing seems to me to be above all something COMPLICATED, something that is a unity only in name--and it is precisely in a name that popular prejudice lurks, which has got the mastery over the inadequate precautions of philosophers in all ages.
let us say that in all willing there is firstly a plurality of sensations, namely, the sensation of the condition "AWAY FROM WHICH we go," the sensation of the condition "TOWARDS WHICH we go," the sensation of this "FROM" and "TOWARDS" itself, and then besides, an accompanying muscular sensation, which, even without our putting in motion "arms and legs," commences its action by force of habit, directly we "will" anything.
In the third place, the will is not only a complex of sensation and thinking, but it is above all an EMOTION, and in fact the emotion of the command.
"Freedom of Will"--that is the expression for the complex state of delight of the person exercising volition, who commands and at the same time identifies himself with the executor of the order--who, as such, enjoys also the triumph over obstacles, but thinks within himself that it was really his own will that overcame them.
The wonderful family resemblance of all Indian, Greek, and German philosophizing is easily enough explained. In fact, where there is affinity of language, owing to the common philosophy of grammar--I mean owing to the unconscious domination and guidance of similar grammatical functions--it cannot but be that everything is prepared at the outset for a similar development and succession of philosophical systems, just as the way seems barred against certain other possibilities of world-interpretation.
the spell of certain grammatical functions is ultimately also the spell of PHYSIOLOGICAL valuations and racial conditions.--So
The desire for "freedom of will" in the superlative, metaphysical sense, such as still holds sway, unfortunately, in the minds of the half-educated, the desire to bear the entire and ultimate responsibility for one's actions oneself, and to absolve God, the world, ancestors, chance, and society therefrom, involves nothing less than to be precisely this CAUSA SUI, and, with more than Munchausen daring, to pull oneself up into existence by the hair, out of the slough of nothingness.
The "non-free will" is mythology; in real life it is only a question of STRONG and WEAK wills.--It
the unexceptionalness and unconditionalness of all "Will to Power" before your eyes, that almost every word, and the word "tyranny" itself, would eventually seem unsuitable, or like a weakening and softening metaphor--as being too human;
All psychology hitherto has run aground on moral prejudices and timidities, it has not dared to launch out into the depths.
If, however, a person should regard even the emotions of hatred, envy, covetousness, and imperiousness as life-conditioning emotions, as factors which must be present, fundamentally and essentially, in the general economy of life (which must, therefore, be further developed if life is to be further developed), he will suffer from such a view of things as from sea-sickness.
Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There
For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case.
What is most difficult to render from one language into another is the TEMPO of its style, which has its basis in the character of the race,
That which serves the higher class of men for nourishment or refreshment, must be almost poison to an entirely different and lower order of human beings. The virtues of the common man would perhaps mean vice and weakness in a philosopher;
Books for the general reader are always ill-smelling books, the odour of paltry people clings to them. Where the populace eat and drink, and even where they reverence, it is accustomed to stink. One should not go into churches if one wishes to breathe PURE air.
Throughout the longest period of human history--one calls it the prehistoric period--the value or non-value of an action was inferred from its CONSEQUENCES; the action in itself was not taken into consideration, any more than its origin; but pretty much as in China at present, where the distinction or disgrace of a child redounds to its parents, the retro-operating power of success or failure was what induced men to think well or ill of an action.
one has gradually got so far, that one no longer lets the consequences of an action, but its origin, decide with regard to its worth: a great achievement as a whole, an important refinement of vision and of criterion, the unconscious effect of the supremacy of aristocratic values and of the belief in "origin,"
It is nothing more than a moral prejudice that truth is worth more than semblance;
Is it not enough to suppose degrees of seemingness, and as it were lighter and darker shades and tones of semblance--different valeurs, as the painters say?
"Will" can naturally only operate on "will"--and not on "matter" (not on "nerves," for instance): in short, the hypothesis must be hazarded, whether will does not operate on will wherever "effects" are recognized--and whether all mechanical action, inasmuch as a power operates therein, is not just the power of will, the effect of will. Granted, finally, that we succeeded in explaining our entire instinctive life as the development and ramification of one fundamental form of will--namely, the Will to Power,
that which can be common is always of small value.
Need I say expressly after all this that they will be free, VERY free spirits, these philosophers of the future--as
We opposite ones, however, who have opened our eye and conscience to the question how and where the plant "man" has hitherto grown most vigorously, believe that this has always taken place under the opposite conditions, that for this end the dangerousness of his situation had to be increased enormously, his inventive faculty and dissembling power (his "spirit") had to develop into subtlety and daring under long oppression and compulsion, and his Will to Life had to be increased to the unconditioned Will to Power--we believe that severity, violence, slavery, danger in the street and in the heart, secrecy, stoicism, tempter's art and devilry of every kind,--that everything wicked, terrible, tyrannical, predatory, and serpentine in man, serves as well for the elevation of the human species as its opposite--we
The Christian faith from the beginning, is sacrifice the sacrifice of all freedom, all pride, all self-confidence of spirit, it is at the same time subjection, self-derision, and self-mutilation.
Wherever the religious neurosis has appeared on the earth so far, we find it connected with three dangerous prescriptions as to regimen: solitude, fasting, and sexual abstinence--but without its being possible to determine with certainty which is cause and which is effect,
he does not hear--and even if he did, he would not know how to help. The worst is that he seems incapable of communicating himself clearly; is he uncertain?--This
KANT really wished to prove that, starting from the subject, the subject could not be proved--nor the object either:
Was it not necessary to sacrifice God himself, and out of cruelty to themselves to worship stone, stupidity, gravity, fate, nothingness? To sacrifice God for nothingness--this paradoxical mystery of the ultimate cruelty has been reserved for the rising generation;
because he always requires himself anew--and makes himself necessary.--What?
I find "free-thinkers" of diversified species and origin, but above all a majority of those in whom laboriousness from generation to generation has dissolved the religious instincts; so that they no longer know what purpose religions serve, and only note their existence in the world with a kind of dull astonishment.
religion is an additional means for overcoming resistance in the exercise of authority--as
the principal causes which have kept the type of "man" upon a lower level--they have preserved too much THAT WHICH SHOULD HAVE PERISHED.
for the preservation of all the sick and suffering, which means, in deed and in truth, to work for the DETERIORATION OF THE EUROPEAN RACE?
uncertainty, distress of conscience, and self-destruction; forsooth, to invert all love of the earthly and of supremacy over the earth, into hatred of the earth and earthly things--THAT is the task the Church imposed on itself, and was obliged to impose, until, according to its standard of value, "unworldliness," "unsensuousness," and "higher man" fused into one sentiment.
does it not actually seem that some single will has ruled over Europe for eighteen centuries in order to make a SUBLIME ORTION of man?
The sexes deceive themselves about each other: the reason is that in reality they honour and love only themselves
When a woman has scholarly inclinations there is generally something wrong with her sexual nature.
Comparing man and woman generally, one may say that woman would not have the genius for adornment, if she had not the instinct for the SECONDARY role.
That which an age considers evil is usually an unseasonable echo of what was formerly considered good--the atavism of an old ideal.
What is done out of love always takes place beyond good and evil.
The thought of suicide is a great consolation: by means of it one gets successfully through many a bad night.
One MUST repay good and ill; but why just to the person who did us good or ill?
Christianity gave Eros poison to drink; he did not die of it, certainly, but degenerated to Vice.
One does not hate as long as one disesteems, but only when one esteems equal or superior.
One loves ultimately one's desires, not the thing desired.
The familiarity of superiors embitters one, because it may not be returned.
Apart from the value of such assertions as "there is a categorical imperative in us," one can always ask: What does such an assertion indicate about him who makes it?
Kant especially, gives us to understand by his morals that "what is estimable in me, is that I know how to obey--and with you it SHALL not be otherwise than with me!" In short, systems of morals are only a SIGN-LANGUAGE OF THE EMOTIONS.
something which has made life worth living; for instance, virtue, art, music, dancing, reason, spirituality--anything whatever that is transfiguring, refined, foolish, or divine.
for centuries European thinkers only thought in order to prove something--nowadays, on the contrary, we are suspicious of every thinker who "wishes to prove something"--that
"Thou must obey some one, and for a long time; OTHERWISE thou wilt come to grief, and lose all respect for thyself"--this seems to me to be the moral imperative of nature, which is certainly neither "categorical," as old Kant wished (consequently the "otherwise"), nor does it address itself to the individual (what does nature care for the individual!), but to nations, races, ages, and ranks; above all, however, to the animal "man" generally, to MANKIND.
mode of reasoning savours of the POPULACE, who perceive only the unpleasant consequences of evil-doing,
more innocent in such matters, and without the craftiness of the plebeian, wished to prove to himself, at the expenditure of all his strength--the greatest strength a philosopher had ever expended--that reason and instinct lead spontaneously to one goal, to the good, to "God"; and since Plato, all theologians and philosophers have followed the same path--which means that in matters of morality, instinct (or as Christians call it, "Faith," or as I call it, "the herd") has hitherto triumphed. Unless one should make an exception in the case of Descartes, the father of rationalism (and consequently the grandfather of the Revolution), who recognized only the authority of reason: but reason is only a tool, and Descartes was superficial.
to express it more politely and hypocritically, in short, more pleasantly--one
The Jews--a people "born for slavery," as Tacitus and the whole ancient world say of them; "the chosen people among the nations," as they themselves say and believe--the Jews performed the miracle of the inversion of valuations, by means of which life on earth obtained a new and dangerous charm for a couple of millenniums. Their prophets fused into one the expressions "rich," "godless," "wicked," "violent," "sensual," and for the first time coined the word "world" as a term of reproach. In this inversion of valuations (in which is also included the use of the word "poor" as synonymous with "saint" and "friend") the significance of the Jewish people is to be found; it is with THEM that the SLAVE-INSURRECTION IN MORALS commences.
Inasmuch as in all ages, as long as mankind has existed, there have also been human herds (family alliances, communities, tribes, peoples, states, churches), and always a great number who obey in proportion to the small number who command--in view, therefore, of the fact that obedience has been most practiced and fostered among mankind hitherto, one may reasonably suppose that, generally speaking, the need thereof is now innate in every one, as a kind of FORMAL CONSCIENCE
A sympathetic action, for instance, is neither called good nor bad, moral nor immoral, in the best period of the Romans; and should it be praised, a sort of resentful disdain is compatible with this praise, even at the best, directly the sympathetic action is compared with one which contributes to the welfare of the whole, to the RES PUBLICA. After all, "love to our neighbour" is always a secondary matter, partly conventional and arbitrarily manifested in relation to our FEAR OF OUR NEIGHBOUR.
fear is the mother of morals.
everything that elevates the individual above the herd, and is a source of fear to the neighbour, is henceforth called EVIL,
There is a point of diseased mellowness and effeminacy in the history of society, at which society itself takes the part of him who injures it, the part of the CRIMINAL, and does so, in fact, seriously and honestly.
"Is it not sufficient if the criminal be rendered HARMLESS? Why should we still punish? Punishment itself is terrible!"--with these questions gregarious morality, the morality of fear, draws its ultimate conclusion.
the imperative of the timidity of the herd "we wish that some time or other there may be NOTHING MORE TO FEAR!" Some time or other--the will and the way THERETO is nowadays called "progress" all over Europe.
In NEW PHILOSOPHERS--there is no other alternative: in minds strong and original enough to initiate opposite estimates of value, to transvalue and invert "eternal valuations";
a transvaluation of values, under the new pressure and hammer of which a conscience should be steeled and a heart transformed into brass, so as to bear the weight of such responsibility;
he knows with all the knowledge of his conviction how unexhausted man still is for the greatest possibilities,
The UNIVERSAL DEGENERACY OF MANKIND to the level of the "man of the future"--as idealized by the socialistic fools and shallow-pates--this degeneracy and dwarfing of man to an absolutely gregarious animal (or as they call it, to a man of "free society"), this brutalizing of man into a pigmy with equal rights and claims, is undoubtedly POSSIBLE! He who has thought out this possibility to its ultimate conclusion knows ANOTHER loathing unknown to the rest of mankind--and perhaps also a new MISSION!
On another occasion it was the colour-blindness of the utilitarian, who sees nothing in philosophy but a series of REFUTED systems, and an extravagant expenditure which "does nobody any good".
On the whole, speaking generally, it may just have been the humanness, all-too-humanness of the modern philosophers themselves, in short, their contemptibleness, which has injured most radically the reverence for philosophy and opened the doors to the instinct of the populace.
Philosophy reduced to a "theory of knowledge,"
he lives "wisely," or "as a philosopher," it hardly means anything more than "prudently and apart." Wisdom: that seems to the populace to be a kind of flight, a means and artifice for withdrawing successfully from a bad game;
In relation to the genius, that is to say, a being who either ENGENDERS or PRODUCES--both
The objective man is in truth a mirror accustomed to prostration before everything that wants to be known, with such desires only as knowing or "reflecting" implies--he waits until something comes, and then expands himself sensitively, so that even the light footsteps and gliding-past of spiritual beings may not be lost on his surface and film
His love is constrained, his hatred is artificial, and rather UN TOUR DE FORCE, a slight ostentation and exaggeration.
His mirroring and eternally self-polishing soul no longer knows how to affirm, no longer how to deny; he does not command; neither does he destroy.
Our present-day Europe, the scene of a senseless, precipitate attempt at a radical blending of classes, and CONSEQUENTLY of races,
that Europe would have to make up its mind to become equally threatening--namely, TO ACQUIRE ONE WILL, by means of a new caste to rule over the Continent, a persistent, dreadful will of its own, that can set its aims thousands of years ahead; so that the long spun-out comedy of its petty-statism, and its dynastic as well as its democratic many-willed-ness, might finally be brought to a close.
he suspected the incurable wretchedness of a heart no longer hard enough either for evil or good, and of a broken will that no longer commands, is noLE to command.
Perhaps they will not only have a smile, but a genuine disgust for all that is thus rapturous, idealistic, feminine, and hermaphroditic,
our new philosophers will say, notwithstanding, that critics are instruments of the philosopher, and just on that account, as instruments, they are far from being philosophers themselves! Even the great Chinaman of Konigsberg was only a great critic.
Their "knowing" is CREATING, their creating is a law-giving, their will to truth is--WILL TO POWER.--Are there at present such philosophers? Have there ever been such philosophers? MUST there not be such philosophers some day? ...
general war against everything rare, strange, and privileged, against the higher man, the higher soul, the higher duty, the higher responsibility, the creative plenipotence and lordliness--at
"He shall be the greatest who can be the most solitary, the most concealed, the most divergent, the man beyond good and evil,
lofty spirituality itself exists only as the ultimate product of moral qualities,
in a person created and destined for command, self-denial and modest retirement, instead of being virtues, would be the waste of virtues:
a seduction and injury to the higher, rarer, and more privileged types of men.
Wherever sympathy (fellow-suffering) is preached nowadays--and, if I gather rightly, no other religion is any longer preached--let
mad semi-barbarity into which Europe has been plunged by the democratic mingling of classes and races--it
we modern men, we semi-barbarians--and are only in OUR highest bliss when we--ARE IN MOST DANGER.
WE would rather have it increased and made worse than it has ever been!
The discipline of suffering, of GREAT suffering--know ye not that it is only THIS discipline that has produced all the elevations of humanity hitherto?
In man CREATURE and CREATOR are united: in man there is not only matter, shred, excess, clay, mire, folly, chaos; but there is also the creator, the sculptor, the hardness of the hammer, the divinity of the spectator, and the seventh day--do ye understand this contrast?
there are higher problems than the problems of pleasure and pain and sympathy; and all systems of philosophy which deal only with these are naivetes.
Is not life a hundred times too short for us--to bore ourselves? One would have to believe in eternal life in order to...
philosophizing concerning morals might be conducted in a dangerous, captious, and ensnaring manner--that CALAMITY might be involved therein.
what is fair to one MAY NOT at all be fair to another, that the requirement of one morality for all is really a detriment to higher men, in short, that there is a DISTINCTION OF RANK between man and man, and consequently between morality and morality.
Almost everything that we call "higher culture" is based upon the spiritualising and intensifying of CRUELTY--this
there is an abundant, super-abundant enjoyment even in one's own suffering, in causing one's own suffering--and
Woman wishes to be independent, and therefore she begins to enlighten men about "woman as she is"--THIS is one of the worst developments of the general UGLIFYING of Europe. For what must these clumsy attempts of feminine scientificality and self-exposure bring to light! Woman has so much cause for shame; in woman there is so much pedantry, superficiality, schoolmasterliness, petty presumption, unbridledness, and indiscretion concealed--study only woman's behaviour towards children!--which has really been best restrained and dominated hitherto by the FEAR of man. Alas, if ever the "eternally tedious in woman"--she has plenty of it!--is allowed to venture forth!
we may well have considerable doubt as to whether woman really DESIRES enlightenment about herself--and CAN desire it. If woman does not thereby seek a new ORNAMENT for herself--I believe ornamentation belongs to the eternally feminine?--why, then, she wishes to make herself feared: perhaps she thereby wishes to get the mastery. But she does not want truth--what does woman care for truth? From the very first, nothing is more foreign, more repugnant, or more hostile to woman than truth--her great art is falsehood, her chief concern is appearance and beauty.
is it not true that on the whole "woman" has hitherto been most despised by woman herself, and not at all by us?--We
Through bad female cooks--through the entire lack of reason in the kitchen--the development of mankind has been longest retarded and most interfered with:
To be mistaken in the fundamental problem of "man and woman," to deny here the profoundest antagonism and the necessity for an eternally hostile tension, to dream here perhaps of equal rights, equal training, equal claims and obligations: that is a TYPICAL sign of shallow-mindedness;
woman is losing modesty. And let us immediately add that she is also losing taste. She is unlearning to FEAR man: but the woman who "unlearns to fear" sacrifices her most womanly instincts.
Wherever the industrial spirit has triumphed over the military and aristocratic spirit, woman strives for the economic and legal independence of a clerk:
(as though slavery were a counter-argument, and not rather a condition of every higher culture, of every elevation of culture):--what
she is daily being made more hysterical and more incapable of fulfilling her first and last function, that of bearing robust children.
the slow emergence of an essentially SUPER-NATIONAL and nomadic species of man, who possesses, physiologically speaking, a maximum of the art and power of adaptation as his typical distinction.
The same new conditions under which on an average a levelling and mediocrising of man will take place--a useful, industrious, variously serviceable, and clever gregarious man--are in the highest degree suitable to give rise to exceptional men of the most dangerous and attractive qualities.
the democratising of Europe will tend to the production of a type prepared for SLAVERY in the most subtle sense of the term:
I meant to say that the democratising of Europe is at the same time an involuntary arrangement for the rearing of TYRANTS--taking the word in all its meanings, even in its most spiritual sense.
German soul is above all manifold, varied in its source, aggregated and super-imposed, rather than actually built: this is owing to its origin.
"Good-natured and spiteful"--such a juxtaposition, preposterous in the case of every other people, is unfortunately only too often justified in Germany
the BIBLE has hitherto been the best German book.
amorous and longing for foreign races
in the aftersheen of which the sky of our European culture, its evening sky, now glows--perhaps glows out. For this, we artists among the spectators and philosophers, are--grateful to the Jews.
among present-day Germans there is alternately the anti-French folly, the anti-Semitic folly, the anti-Polish folly, the Christian-romantic folly, the Wagnerian folly, the Teutonic folly, the Prussian folly (just look at those poor historians, the Sybels and Treitschkes, and their closely bandaged heads), and whatever else these little obscurations of the German spirit and conscience may be called.
never yet met a German who was favourably inclined to the Jews; and however decided the repudiation of actual anti-Semitism may be on the part of all prudent and political men, this prudence and policy is not perhaps directed against the nature of the sentiment itself, but only against its dangerous excess,
That Germany has amply SUFFICIENT Jews, that the German stomach, the German blood, has difficulty (and will long have difficulty) in disposing only of this quantity of "Jew"--as the Italian, the Frenchman, and the Englishman have done by means of a stronger digestion:--that
the instinct of a people whose nature is still feeble and uncertain, so that it could be easily wiped out, easily extinguished, by a stronger race. The Jews, however, are beyond all doubt the strongest, toughest, and purest race at present living in Europe, they know how to succeed even under the worst conditions (in fact better than under favourable ones),
It is certain that the Jews, if they desired--or if they were driven to it, as the anti-Semites seem to wish--COULD now have the ascendancy, nay, literally the supremacy, over Europe,
it would perhaps be useful and fair to banish the anti-Semitic bawlers out of the country.
It stands to reason that the more powerful and strongly marked types of new Germanism could enter into relation with the Jews with the least hesitation, for instance, the nobleman officer from the Prussian border it would be interesting in many ways to see whether the genius for money and patience (and especially some intellect and intellectuality--sadly lacking in the place referred to) could not in addition be annexed and trained to the hereditary art of commanding and obeying--for both of which the country in question has now a classic reputation
The Englishman, more gloomy, sensual, headstrong, and brutal than the German--is for that very reason, as the baser of the two, also the most pious: he has all the MORE NEED of Christianity.
That, however, which offends even in the humanest Englishman is his lack of music, to speak figuratively (and also literally): he has neither rhythm nor dance in the movements of his soul and body;
There are truths which are best recognized by mediocre minds, because they are best adapted for them,
the English, with their profound mediocrity, brought about once before a general depression of European intelligence. What is called "modern ideas," or "the ideas of the eighteenth century," or "French ideas"--that, consequently, against which the GERMAN mind rose up with profound disgust--is of English origin, there is no doubt about it.
the European NOBLESSE--of sentiment, taste, and manners, taking the word in every high sense--is the work and invention of FRANCE; the European ignobleness, the plebeianism of modern ideas--is ENGLAND'S work and invention.
EVERY elevation of the type "man," has hitherto been the work of an aristocratic society and so it will always be--a society believing in a long scale of gradations of rank and differences of worth among human beings, and requiring slavery in some form or other.
Men with a still natural nature, barbarians in every terrible sense of the word, men of prey, still in possession of unbroken strength of will and desire for power, threw themselves upon weaker, more moral, more peaceful races (perhaps trading or cattle-rearing communities), or upon old mellow civilizations in which the final vital force was flickering out in brilliant fireworks of wit and depravity.
in their psychical power--they were more COMPLETE men (which at every point also implies the same as "more complete beasts").
Its fundamental belief must be precisely that society is NOT allowed to exist for its own sake, but only as a foundation and scaffolding, by means of which a select class of beings may be able to elevate themselves to their higher duties, and in general to a higher EXISTENCE:
life itself is ESSENTIALLY appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of peculiar forms, incorporation, and at the least, putting it mildest, exploitation;--but
it will have to be the incarnated Will to Power, it will endeavour to grow, to gain ground, attract to itself and acquire ascendancy--not owing to any morality or immorality, but because it LIVES, and because life IS precisely Will to Power.
Will to Power, which is precisely the Will to Life--Granting
There is MASTER-MORALITY and SLAVE-MORALITY,--I
It is obvious that everywhere the designations of moral value were at first applied to MEN; and were only derivatively and at a later period applied to ACTIONS;
The noble type of man regards HIMSELF as a determiner of values; he does not require to be approved of; he passes the judgment: "What is injurious to me is injurious in itself;"
that one may act towards beings of a lower rank, towards all that is foreign, just as seems good to one, or "as the heart desires," and in any case "beyond good and evil": it is here that sympathy and similar sentiments can have a place. The ability and obligation to exercise prolonged gratitude and prolonged revenge--both only within the circle of equals,--artfulness in retaliation, RAFFINEMENT of the idea in friendship, a certain necessity to have enemies (as outlets for the emotions of envy, quarrelsomeness, arrogance--in fact, in order to be a good FRIEND): all these are typical characteristics of the noble morality,
the very happiness there is not genuine.
here these are the most useful qualities, and almost the only means of supporting the burden of existence.
Everywhere that slave-morality gains the ascendancy, language shows a tendency to approximate the significations of the words "good" and "stupid."--A
conformably to the slow rise of the democratic social order (and its cause, the blending of the blood of masters and slaves),
A SPECIES originates, and a type becomes established and strong in the long struggle with essentially constant UNFAVOURLE conditions. On the other hand, it is known by the experience of breeders that species which receive super-abundant nourishment, and in general a surplus of protection and care, immediately tend in the most marked way to develop variations, and are fertile in prodigies and monstrosities (also in monstrous vices).
every aristocratic morality is intolerant in the education of youth, in the control of women, in the marriage customs, in the relations of old and young, in the penal laws (which have an eye only for the degenerating): it counts intolerance itself among the virtues, under the name of "justice."
The mediocre alone have a prospect of continuing and propagating themselves--they will be the men of the future, the sole survivors; "be like them! become mediocre!" is now the only morality which has still a significance, which still obtains a hearing.--But
Much has been achieved when the sentiment has been at last instilled into the masses (the shallow-pates and the boobies of every kind) that they are not allowed to touch everything, that there are holy experiences before which they must take off their shoes and keep away the unclean hand--it is almost their highest advance towards humanity.
it is possible that even yet there is more RELATIVE nobility of taste, and more tact for reverence among the people, among the lower classes of the people, especially among peasants, than among the newspaper-reading DEMIMONDE of intellect, the cultured class.
must pass over to the child, as surely as bad blood; and with the help of the best education and culture one will only succeed in DECEIVING with regard to such heredity.--And
deceiving--deceiving with regard to origin, with regard to the inherited plebeianism in body and soul.
egoism belongs to the essence of a noble soul, I mean the unalterable belief that to a being such as "we," other beings must naturally be in subjection, and have to sacrifice themselves.
What, after all, is ignobleness?--Words are vocal symbols for ideas; ideas, however, are more or less definite mental symbols for frequently returning and concurring sensations, for groups of sensations.
The more similar, the more ordinary people, have always had and are still having the advantage; the more select, more refined, more unique, and difficultly comprehensible, are liable to stand alone; they succumb to accidents in their isolation, and seldom propagate themselves. One must appeal to immense opposing forces, in order to thwart this natural, all-too-natural PROGRESSUS IN SIMILE, the evolution of man to the similar, the ordinary, the average, the gregarious--to the IGNOBLE--!
the story of a poor soul insatiated and insatiable in love, that had to invent hell to send thither those who WOULD NOT love him--and
had to invent a God who is entire love, entire CAPACITY for love--who takes pity on human love, because it is so paltry, so ignorant!
owing to an unconquerable distrust of the POSSIBILITY of self-knowledge, which has led me so far as to feel a CONTRADICTIO IN ADJECTO even in the idea of 'direct knowledge' which theorists allow themselves:--this matter of fact is almost the most certain thing I know about myself. There must be a sort of repugnance in me to BELIEVE anything definite about myself.--Is
A philosopher: alas, a being who often runs away from himself, is often afraid of himself--but whose curiosity always makes him "come to himself" again.
a man who is a MASTER by nature--when such a man has sympathy, well! THAT sympathy has value! But of what account is the sympathy of those who suffer! Or of those even who preach sympathy!
profound."--"Stronger, more evil, and more profound?" I asked in horror. "Yes," he said again, "stronger, more evil, and more profound; also more beautiful"--and thereby the tempter-god smiled with his halcyon smile, as though he had just paid some charming compliment.