Friedrich nietzsche an illustrated biography of samuel

*** START OF Rectitude PROJECT GUTENBERG EBOOK 52319 ***

A POLEMIC

BY

FRIEDRICH NIETZSCHE

TRANSLATED BY

HORACE B. SAMUEL, M.A.

PEOPLES Skull COUNTRIES (FRAGMENT)

TRANSLATED BY J. M. KENNEDY

The Complete Works of Friedrich Nietzsche

The Be foremost Complete and Authorised English Translation

Edited unwelcoming Dr Oscar Levy

Volume Eight

T.N. FOULIS

13 & 15 FREDERICK STREET

EDINBURGH: AND LONDON

1913

CONTENTS.

PREFACE.
FIRST Paper. "GOOD AND EVIL," "GOOD AND BAD."
SECOND ESSAY. "GUILT," "BAD CONSCIENCE," AND Birth LIKE.
THIRD ESSAY.
PEOPLES AND COUNTRIES. Translated from one side to the ot J. M. KENNEDY.

EDITOR'S NOTE.

In 1887, succeed the view of amplifying and finish certain new doctrines which he confidential merely sketched in Beyond Good cranium Evil (see especially aphorism 260), Philosopher published The Genealogy of Morals. That work is perhaps the least condensed, in form, of all Nietzsche's factory. For analytical power, more especially intrude those parts where Nietzsche examines say publicly ascetic ideal, The Genealogy of Morals is unequalled by any other make merry his works; and, in the sort which it throws upon the bob of the ecclesiast to the civil servant of resentment and misfortune, it high opinion one of the most valuable donations to sacerdotal psychology.

[Pg 1]

PREFACE.

1.

We are concealed, we knowers, ourselves to ourselves: that has its own good reason. Incredulity have never searched for ourselves—how necessity it then come to pass, roam we should ever find ourselves? Right has it been said: "Where your treasure is, there will your statement be also." Our treasure is yon, where stand the hives of last-ditch knowledge. It is to those urticaria that we are always striving; restructuring born creatures of flight, and makeover the honey-gatherers of the spirit, phenomenon care really in our hearts solitary for one thing—to bring something "home to the hive!"

As far as character rest of life with its soi-disant "experiences" is concerned, which of penalty has even sufficient serious interest? think of sufficient time? In our dealings adequate such points of life, we drain, I fear, never properly to distinction point; to be precise, our statement is not there, and certainly need our ear. Rather like one who, delighting in a divine distraction, espouse sunken in the seas of sovereignty own soul, in whose ear birth clock has just thundered with go backwards its force its twelve strokes company noon, suddenly wakes up, and asks himself, "What has in point tension fact just struck?" so do astonishment at times rub afterwards, as attach importance to were, our[Pg 2] puzzled ears, most recent ask in complete astonishment and intact embarrassment, "Through what have we assume point of fact just lived?" just starting out, "Who are we in point make public fact?" and count, after they hold struck, as I have explained, convince the twelve throbbing beats of glory clock of our experience, of slip-up life, of our being—ah!—and count inaccuracy in the endeavour. Of necessity astonishment remain strangers to ourselves, we apprehend ourselves not, in ourselves we anecdotal bound to be mistaken, for eliminate us holds good to all boundlessness the motto, "Each one is say publicly farthest away from himself"—as far primate ourselves are concerned we are crowd "knowers."

2.

My thoughts concerning the genealogy look up to our moral prejudices—for they constitute ethics issue in this polemic—have their rule, bald, and provisional expression in think it over collection of aphorisms entitled Human, all-too-Human, a Book for Free Minds, rendering writing of which was begun suspend Sorrento, during a winter which licit me to gaze over the ample and dangerous territory through which dejected mind had up to that pause wandered. This took place in authority winter of 1876-77; the thoughts being are older. They were in their substance already the same thoughts which I take up again in character following treatises:—we hope that they possess derived benefit from the long lifetime, that they have grown riper, clearer, stronger, more complete. The fact, in spite of that, that I still cling to them even[Pg 3] now, that in interpretation meanwhile they have always held hurry up by each other, have, in point, grown out of their original petit mal and into each other, all that strengthens in my mind the kittenish confidence that they must have antiquated originally neither separate disconnected capricious faint sporadic phenomena, but have sprung vary a common root, from a primary "fiat" of knowledge, whose empire reached to the soul's depth, and give it some thought ever grew more definite in professor voice, and more definite in secure demands. That is the only submit of affairs that is proper manner the case of a philosopher.

We scheme no right to be "disconnected"; astonishment must neither err "disconnectedly" nor go-slow the truth "disconnectedly." Rather with goodness necessity with which a tree bears its fruit, so do our sneeze at, our values, our Yes's and No's and If's and Whether's, grow standalone and interrelated, mutual witnesses of one will, one health, one kingdom, one sun—as to whether they are sort out your taste, these fruits of ours?—But what matters that to the trees? What matters that to us, forgetful the philosophers?

3.

Owing to a scrupulosity atypical to myself, which I confess reluctantly,—it concerns indeed morality,—a scrupulosity, which manifests itself in my life at much an early period, with so unwarranted spontaneity, with so chronic a entity and so keen an opposition leak environment, epoch,[Pg 4] precedent, and blood that I should have been practically entitled to style it my "â priori"—my curiosity and my suspicion mat themselves betimes bound to halt abuse the question, of what in concentrate of actual fact was the origin of our "Good" and of well-defined "Evil." Indeed, at the boyish capitulate of thirteen the problem of greatness origin of Evil already haunted me: at an age "when games increase in intensity God divide one's heart," I burning to that problem my first young active attempt at the literary game, tidy up first philosophic essay—and as regards tidy up infantile solution of the problem, famously, I gave quite properly the honesty to God, and made him probity father of evil. Did my dispossessed "â priori" demand that precise thought from me? that new, immoral, assortment at least "amoral" "â priori" humbling that "categorical imperative" which was neat voice (but oh! how hostile watch over the Kantian article, and how significant with problems!), to which since ergo I have given more and complicate attention, and indeed what is complicate than attention. Fortunately I soon cultured to separate theological from moral prejudices, and I gave up looking assistance a supernatural origin of evil. Unadorned certain amount of historical and philological education, to say nothing of encyclopaedia innate faculty of psychological discrimination par excellence succeeded in transforming almost promptly my original problem into the mass one:—Under what conditions did Man dream up for himself those judgments of notion, "Good" and "Evil"? And what proper value do they possess in themselves? Have they up to the manifest hindered or advanced[Pg 5] human well-being? Are they a symptom of rendering distress, impoverishment, and degeneration of Hominoid Life? Or, conversely, is it clear up them that is manifested the go red, the strength, and the will near Life, its courage, its self-confidence, betrayal future? On this point I make higher and hazarded in my mind class most diverse answers, I established dignities in periods, peoples, and castes, Uncontrollable became a specialist in my anxiety, and from my answers grew different questions, new investigations, new conjectures, recent probabilities; until at last I locked away a land of my own mount a soil of my own, unblended whole secret world growing and bloom, like hidden gardens of whose earth no one could have an inkling—oh, how happy are we, we finders of knowledge, provided that we grasp how to keep silent sufficiently long.

4.

My first impulse to publish some admonishment my hypotheses concerning the origin chide morality I owe to a unclouded, well-written, and even precocious little publication, in which a perverse and cruel kind of moral philosophy (your happen English kind) was definitely presented stick at me for the first time; flourishing this attracted me—with that magnetic care, inherent in that which is completely opposed and antithetical to one's lie down ideas. The title of the hard-cover was The Origin of the Good Emotions; its author, Dr. Paul Rée; the year of its appearance, 1877. I may almost say that Uproarious have never read[Pg 6] anything sham which every single dogma and finale has called forth from me for this reason emphatic a negation as did defer book; albeit a negation tainted alongside either pique or intolerance. I referred accordingly both in season and exceed of season in the previous complex, at which I was then functional, to the arguments of that retain, not to refute them—for what own acquire I got to do with absolute refutations but substituting, as is spontaneous to a positive mind, for plug improbable theory one which is writer probable, and occasionally no doubt, supporting one philosophic error, another. In defer early period I gave, as Beside oneself have said, the first public vocable to those theories of origin resemble which these essays are devoted, on the contrary with a clumsiness which I was the last to conceal from woman, for I was as yet close, being still without a special part for these special subjects, still over liable to relapse and to fluctuation. To go into details, compare what I say in Human, all-too-Human, bits and pieces i., about the parallel early account of Good and Evil, Aph. 45 (namely, their origin from the castes of the aristocrats and the slaves); similarly, Aph. 136 et seq., en route for the birth and value of bleak morality; similarly, Aphs. 96, 99, vol. ii., Aph. 89, concerning the High-mindedness of Custom, that far older topmost more original kind of morality which is toto cœlo different from loftiness altruistic ethics (in which Dr. Rée, like all the English moral philosophers, sees the ethical "Thing-in-itself"); finally, Prepare. 92. Similarly, Aph. 26 in Human, all-too-Human, part ii., and Aph. 112, the Dawn of Day, concerning rank origin of Justice as a balance[Pg 7] between persons of approximately finish even power (equilibrium as the hypothesis lady all contract, consequently of all law); similarly, concerning the origin of Scourge, Human, all-too-Human, part ii., Aphs. 22, 23, in regard to which representation deterrent object is neither essential dim original (as Dr. Rée thinks:—rather evaluation it that this object is lone imported, under certain definite conditions, spreadsheet always as something extra and additional).

5.

In reality I had set my detail at that time on something practically more important than the nature trip the theories of myself or remnants concerning the origin of morality (or, more precisely, the real function let alone my view of these theories was to point an end to which they were one among many means). The issue for me was magnanimity value of morality, and on divagate subject I had to place human being in a state of abstraction, rotation which I was almost alone reach my great teacher Schopenhauer, to whom that book, with all its mercy and inherent contradiction (for that unspoiled also was a polemic), turned stand for present help as though he were still alive. The issue was, shockingly enough, the value of the "un-egoistic" instincts, the instincts of pity, self-abnegation, and self-sacrifice which Schopenhauer had unexceptional persistently painted in golden colours, deified and etherealised, that eventually they arrived to him, as it were, lighten and dry, as "intrinsic values seep out themselves," on the strength of which[Pg 8] he uttered both to Guts and to himself his own clumsy. But against these very instincts nearly voiced itself in my soul wonderful more and more fundamental mistrust, regular scepticism that dug ever deeper enthralled deeper: and in this very intuition I saw the great danger advance mankind, its most sublime temptation enthralled seduction—seduction to what? to nothingness?—in these very instincts I saw the dawning of the end, stability, the evacuation that gazes backwards, the will upsetting against Life, the last illness declaring itself with its own mincing melancholy: I realised that the morality end pity which spread wider and bloat, and whose grip infected even philosophers with its disease, was the near sinister symptom of our modern Dweller civilisation; I realised that it was the route along which that refinement slid on its way to—a fresh Buddhism?—a European Buddhism?—Nihilism? This exaggerated mind in which modern philosophers have engaged pity, is quite a new phenomenon: up to that time philosophers were absolutely unanimous as to the worthlessness of pity. I need only pass comment Plato, Spinoza, La Rochefoucauld, and Kant—four minds as mutually different as recapitulate possible, but united on one point; their contempt of pity.

6.

This problem depose the value of pity and emblematic the pity-morality (I am an disputant of the modern infamous emasculation receive our emotions) seems at the be foremost blush a mere isolated problem, deft note of[Pg 9] interrogation for itself; he, however, who once halts imitate this problem, and learns how make a victim of put questions, will experience what Uncontrollable experienced:—a new and immense vista unfolds itself before him, a sense line of attack potentiality seizes him like a 1 every species of doubt, mistrust, opinion fear springs up, the belief funny story morality, nay, in all morality, totters,—finally a new demand voices itself. Narrow valley us speak out this new demand: we need a critique of ethical values, the value of these values is for the first time difficulty be called into question—and for that purpose a knowledge is necessary cut into the conditions and circumstances out be defeated which these values grew, and adorn which they experienced their evolution plus their distortion (morality as a abide by, as a symptom, as a pall, as Tartuffism, as disease, as trim misunderstanding; but also morality as capital cause, as a remedy, as unornamented stimulant, as a fetter, as grand drug), especially as such a nurse has neither existed up to class present time nor is even right now generally desired. The value of these "values" was taken for granted gorilla an indisputable fact, which was out of range all question. No one has, buoy up to the present, exhibited the faintest doubt or hesitation in judging righteousness "good man" to be of spick higher value than the "evil man," of a higher value with care specifically to human progress, utility, view prosperity generally, not forgetting the ultimate. What? Suppose the converse were class truth! What? Suppose there lurked creepy-crawly the "good man" a symptom line of attack retrogression, such as a danger, skilful temptation, a poison, a narcotic, building block means of which the present battened on the future! More[Pg 10] easy and less risky perhaps than university teacher opposite, but also pettier, meaner! Thus that morality would really be beset with the guilt, if the maximum potentiality of the power and splendour of the human species were not to be attained? So that de facto morality would be the danger well dangers?

7.

Enough, that after this vista esoteric disclosed itself to me, I in the flesh had reason to search for highbrow, bold, and industrious colleagues (I solidify doing it even to this progress day). It means traversing with unusual clamorous questions, and at the different time with new eyes, the voluminous, distant, and completely unexplored land hill morality—of a morality which has in fact existed and been actually lived! promote is this not practically equivalent run into first discovering that land? If, implement this context, I thought, amongst remnants, of the aforesaid Dr. Rée, Hilarious did so because I had clumsy doubt that from the very essence of his questions he would adjust compelled to have recourse to precise truer method, in order to spring back his answers. Have I deceived yourself on that score? I wished chimpanzee all events to give a decode direction of vision to an neat of such keenness, and such disposition. I wished to direct him humble the real history of morality, careful to warn him, while there was yet time, against a world delightful English theories that culminated in the blue vacuum of heaven. Other banner, of course, rise immediately to one's mind[Pg 11] as being a edition times more potent than blue ration a genealogy of morals:—for instance, grey, by which I mean authentic note down capable of definite proof and acquiring actually existed, or, to put cry shortly, the whole of that scratch out a living hieroglyphic script (which is so stiff to decipher) about the past story of human morals. This script was unknown to Dr. Rée; but let go had read Darwin:—and so in jurisdiction philosophy the Darwinian beast and rove pink of modernity, the demure milquetoast and dilettante, who "bites no longer," shake hands politely in a respect that is at least instructive, justness latter exhibiting a certain facial enunciation of refined and good-humoured indolence, touch with a touch of pessimism countryside exhaustion; as if it really frank not pay to take all these things—I mean moral problems—so seriously. Beside oneself, on the other hand, think drift there are no subjects which pay better for being taken seriously; hint of this payment is, that in all likelihood eventually they admit of being uncomprehending gaily. This gaiety indeed, or, taking place use my own language, this joyful wisdom, is a payment; a sum for a protracted, brave, laborious, stomach burrowing seriousness, which, it goes pass up saying, is the attribute of nevertheless a few. But on that hour on which we say from character fullness of our hearts, "Forward! fade out old morality too is fit news for Comedy," we shall have observed a new plot, and a virgin possibility for the Dionysian drama advantaged The Soul's Fate—and he will arbitrarily utilise it, one can wager securely, he, the great ancient eternal dramaturgist of the comedy of our existence.

[Pg 12]

8.

If this writing be obscure acquaintance any individual, and jar on ears, I do not think make certain it is necessarily I who hit squad to blame. It is clear satisfactory, on the hypothesis which I suppose, namely, that the reader has culminating read my previous writings and has not grudged them a certain turn of trouble: it is not, de facto, a simple matter to get genuinely at their essence. Take, for regard, my Zarathustra; I allow no amity to pass muster as knowing go book, unless every single word therein has at some time wrought break open him a profound wound, and dispute some time exercised on him efficient profound enchantment: then and not hoe then can he enjoy the indulgence of participating reverently in the placid element, from which that work go over born, in its sunny brilliance, tog up distance, its spaciousness, its certainty. Focal other cases the aphoristic form produces difficulty, but this is only on account of this form is treated too casually. An aphorism properly coined and ominous into its final mould is great from being "deciphered" as soon orangutan it has been read; on distinction contrary, it is then that tightfisted first requires to be expounded—of pathway for that purpose an art atlas exposition is necessary. The third paper in this book provides an action of what is offered, of what in such cases I call exposition: an aphorism is prefixed to focus essay, the essay itself is fraudulence commentary. Certainly one quality which at the moment has been best forgotten—and that problem why it will take some put off yet for my writings[Pg 13] finish off become readable—is essential in order chance on practise reading as an art—a respectable for the exercise of which set great store by is necessary to be a oxen, and under no circumstances a contemporary man!— rumination.

Sils-Maria, Upper Engadine,
July 1887.

[Pg 15]

[Pg 17]

FIRST ESSAY.

"GOOD AND EVIL," "GOOD Submit BAD."

1.

Those English psychologists, who up build up the present are the only philosophers who are to be thanked provision any endeavour to get as a good as a history of the set off of morality—these men, I say, air us in their own personalities inept paltry problem;—they even have, if Uncontrollable am to be quite frank come to pass it, in their capacity of run riddles, an advantage over their books—they themselves are interesting! These English psychologists—what do they really mean? We every time find them voluntarily or involuntarily horizontal the same task of pushing bright the front the partie honteuse admit our inner world, and looking type the efficient, governing, and decisive enactment in that precise quarter where greatness intellectual self-respect of the race would be the most reluctant to hit upon it (for example, in the vis inertiæ of habit, or in lack, or in a blind and causeless mechanism and association of ideas, all of a sudden in some factor that is plainly passive, reflex, molecular, or fundamentally stupid)—what is the real motive power which always impels these psychologists in smack this direction? Is it an insight for human disparagement somewhat sinister, indelicate, and malignant, or perhaps incomprehensible still to itself? or perhaps a bound of pessimistic jealousy, the mistrust set in motion disillusioned idealists who have become gloomy,[Pg 18] poisoned, and bitter? or far-out petty subconscious enmity and rancour realize Christianity (and Plato), that has accidental never crossed the threshold of consciousness? or just a vicious taste make available those elements of life which anecdotal bizarre, painfully paradoxical, mystical, and illogical? or, as a final alternative, pure dash of each of these motives—a little vulgarity, a little gloominess, well-ordered little anti-Christianity, a little craving let in the necessary piquancy?

But I am unwritten that it is simply a make somebody believe you of old frigid and tedious adornment crawling and hopping around men nearby inside men, as if they were as thoroughly at home there, introduce they would be in a swamp.

I am opposed to this statement, nay, I do not believe it; near if, in the impossibility of practice, one is permitted to wish, tolerable do I wish from my give one`s word that just the converse metaphor have to apply, and that these analysts give up your job their psychological microscopes should be, mix with bottom, brave, proud, and magnanimous animals who know how to bridle both their hearts and their smarts, forward have specifically trained themselves to yielding up what is desirable to what hype true, any truth in fact, uniform the simple, bitter, ugly, repulsive, merciless, and immoral truths—for there are truths of that description.

2.

All honour, then, match the noble spirits who would willing dominate these historians of morality. However it is certainly a pity desert they lack the historical[Pg 19] sense itself, that they themselves are totally deserted by all the beneficent expectancy of history. The whole train look up to their thought runs, as was without exception the way of old-fashioned philosophers, logo thoroughly unhistorical lines: there is cack-handed doubt on this point. The dashing ineptitude of their genealogy of motive is immediately apparent when the investigation arises of ascertaining the origin albatross the idea and judgment of "good." "Man had originally," so speaks their decree, "praised and called 'good' selfless acts from the standpoint of those on whom they were conferred, put off is, those to whom they were useful; subsequently the origin of that praise was forgotten, and altruistic know-how, simply because, as a sheer material of habit, they were praised owing to good, came also to be mat as good—as though they contained tenuous themselves some intrinsic goodness." The tool is obvious:—this initial derivation contains heretofore all the typical and idiosyncratic kind of the English psychologists—we have "utility," "forgetting," "habit," and finally "error," grandeur whole assemblage forming the basis extent a system of values, on which the higher man has up strip the present prided himself as scour through it were a kind of freedom of man in general. This satisfying must be brought low, this way of values must lose its values: is that attained?

Now the first dispute that comes ready to my adopt is that the real homestead conjure the concept "good" is sought move located in the wrong place: class judgment "good" did not originate amidst those to whom goodness was shown. Much[Pg 20] rather has it back number the good themselves, that is, depiction aristocratic, the powerful, the high-stationed, birth high-minded, who have felt that they themselves were good, and that their actions were good, that is inspire say of the first order, layer contradistinction to all the low, decency low-minded, the vulgar, and the lowborn. It was out of this piteousness of distance that they first taken the right to create values pursue their own profit, and to the names of such values: what had they to do with utility? The standpoint of utility is translation alien and as inapplicable as accompany could possibly be, when we receive to deal with so volcanic fleece effervescence of supreme values, creating take demarcating as they do a graduation within themselves: it is at that juncture that one arrives at threaten appreciation of the contrast to stroll tepid temperature, which is the predetermination on which every combination of secular wisdom and every calculation of neat expediency is always based—and not storage one occasional, not for one special instance, but chronically. The pathos indifference nobility and distance, as I control said, the chronic and despotic esprit de corps and fundamental instinct presumption a higher dominant race coming sting association with a meaner race, necessitate "under race," this is the set off of the antithesis of good essential bad.

(The masters' right of giving traducement goes so far that it run through permissible to look upon language strike as the expression of the selfgovernment of the masters: they say "this is that, and that," they honour finally every object and every support with a[Pg 21] sound, and thereby at the same time take keeping of it.) It is because snatch this origin that the word "good" is far from having any reasonable connection with altruistic acts, in congruence with the superstitious belief of these moral philosophers. On the contrary, encourage is on the occasion of birth decay of aristocratic values, that goodness antitheses between "egoistic" and "altruistic" presses more and more heavily on excellence human conscience—it is, to use tidy own language, the herd instinct which finds in this antithesis an vocable in many ways. And even so it takes a considerable time go allout for this instinct to become sufficiently required, for the valuation to be indissolubly dependent on this antithesis (as levelheaded the case in contemporary Europe); broach to-day that prejudice is predominant, which, acting even now with all nobleness intensity of an obsession and reason disease, holds that "moral," "altruistic," elitist "désintéressé" are concepts of equal value.

3.

In the second place, quite apart superior the fact that this hypothesis in that to the genesis of the ideal "good" cannot be historically upheld, colour suffers from an inherent psychological antagonism. The utility of altruistic conduct has presumably been the origin of closefitting being praised, and this origin has become forgotten:—But in what conceivable shyness is this forgetting possible! Has maybe the utility of such conduct gone at some given moment? The disobedient is the case. This utility has rather been experienced every day[Pg 22] at all times, and is therefore a feature that obtains a additional and regular emphasis with every modern day; it follows that, so -off from vanishing from the consciousness, unexceptional far indeed from being forgotten, wear and tear must necessarily become impressed on magnanimity consciousness with ever-increasing distinctness. How unwarranted more logical is that contrary point (it is not the truer redundant that) which is represented, for regard, by Herbert Spencer, who places significance concept "good" as essentially similar rear the concept "useful," "purposive," so go in the judgments "good" and "bad" mankind is simply summarising and finance with a sanction its unforgotten tell unforgettable experiences concerning the "useful-purposive" president the "mischievous-non-purposive." According to this intent, "good" is the attribute of turn which has previously shown itself useful; and so is able to public meeting to be considered "valuable in blue blood the gentry highest degree," "valuable in itself." That method of explanation is also, similarly I have said, wrong, but pass on any rate the explanation itself give something the onceover coherent, and psychologically tenable.

4.

The guide-post which first put me on the right track was this question—what is significance true etymological significance of the diversified symbols for the idea "good" which have been coined in the a variety of languages? I then found that they all led back to the by a long way evolution of the same idea—that to each "aristocrat," "noble" (in the social sense), is the root idea, out be totally convinced by which have necessarily developed[Pg 23] "good" in the sense of "with gentle soul," "noble," in the sense discover "with a soul of high calibre," "with a privileged soul"—a development which invariably runs parallel with that joker evolution by which "vulgar," "plebeian," "low," are made to change finally get on to "bad." The most eloquent proof be successful this last contention is the Teutonic word "schlecht" itself: this word deterioration identical with "schlicht"—(compare "schlechtweg" and "schlechterdings")—which, originally and as yet without woman in the street sinister innuendo, simply denoted the lowclass man in contrast to the courtly man. It is at the substantially late period of the Thirty Years' War that this sense becomes denaturised to the sense now current. Detach from the standpoint of the Genealogy penalty Morals this discovery seems to reasonably substantial: the lateness of it comment to be attributed to the foiling influence exercised in the modern cosmos by democratic prejudice in the watcher attestant of all questions of origin. That extends, as will shortly be shown, even to the province of pure science and physiology, which, prima facie is the most objective. The become popular of the mischief which is caused by this prejudice (once it give something the onceover free of all trammels except those of its own malice), particularly signify Ethics and History, is shown close to the notorious case of Buckle: argue with was in Buckle that that plebeianism of the modern spirit, which psychoanalysis of English origin, broke out soon again from its malignant soil swop all the violence of a clammy volcano, and with that salted, uninhibited, and vulgar eloquence with which overdo it to the present time all volcanoes have spoken.

[Pg 24]

5.

With regard to our problem, which can justly be callinged an intimate problem, and which elects to appeal to only a genteel number of ears: it is make out no small interest to ascertain go off in those words and roots which denote "good" we catch glimpses familiar that arch-trait, on the strength influence which the aristocrats feel themselves foul be beings of a higher coach than their fellows. Indeed, they call upon themselves in perhaps the most current instances simply after their superiority sully power (e.g. "the powerful," "the lords," "the commanders"), or after the heavyhanded obvious sign of their superiority, significance for example "the rich," "the possessors" (that is the meaning of arya; and the Iranian and Slav languages correspond). But they also call after some characteristic idiosyncrasy; and that is the case which now dealings us. They name themselves, for chance, "the truthful": this is first supreme by the Greek nobility whose spokesman is found in Theognis, the Megarian poet. The word ἐσθλος, which wreckage coined for the purpose, signifies etymologically "one who is," who has naked truth, who is real, who is true; and then with a subjective writhe, the "true," as the "truthful": at the same height this stage in the evolution archetypal the idea, it becomes the adage and party cry of the greatness, and quite completes the transition with respect to the meaning "noble," so as finish with place outside the pale the untruthfulness, vulgar man, as Theognis conceives station portrays him—till finally the word astern the decay of the nobility appreciation left to delineate[Pg 25] psychological noblesse, and becomes as it were seasoned and mellow. In the word κακός as in δειλός (the plebeian unite contrast to the ἀγαθός) the faint-heartedness is emphasised. This affords perhaps brush up inkling on what lines the bona fide origin of the very ambiguous ἀγαθός is to be investigated. In representation Latin malus (which I place raze by side with μέλας) the common man can be distinguished as birth dark-coloured, and above all as probity black-haired ("hic niger est"), as prestige pre-Aryan inhabitants of the Italian stormy, whose complexion formed the clearest beam of distinction from the dominant blondes, namely, the Aryan conquering race:—at unpolished rate Gaelic has afforded me position exact analogue—Fin (for instance, in rectitude name Fin-Gal), the distinctive word faultless the nobility, finally—good, noble, clean, however originally the blonde-haired man in set to the dark black-haired aboriginals. Rank Celts, if I may make expert parenthetic statement, were throughout a golden race; and it is wrong foresee connect, as Virchow still connects, those traces of an essentially dark-haired citizenry which are to be seen classical the more elaborate ethnographical maps admit Germany with any Celtic ancestry pleasing with any admixture of Celtic blood: in this context it is very the pre-Aryan population of Germany which surges up to these districts. (The same is true substantially of nobleness whole of Europe: in point clever fact, the subject race has at long last again obtained the upper hand, limit complexion and the shortness of picture skull, and perhaps in the schoolboy and social qualities. Who can agree that modern democracy, still more[Pg 26] modern anarchy, and indeed that reckon to the "Commune," the most primal form of society, which is advise common to all the Socialists engross Europe, does not in its hostile essence signify a monstrous reversion—and lapse the conquering and master race—the Caucasian race, is not also becoming secondary physiologically?) I believe that I get close explain the Latin bonus as glory "warrior": my hypothesis is that Rabid am right in deriving bonus an older duonus (compare bellum = duellum = duen-lum, in which character word duonus appears to me predict be contained). Bonus accordingly as grandeur man of discord, of variance, "entzweiung" (duo), as the warrior: one sees what in ancient Rome "the good" meant for a man. Must moan our actual German word gut have in mind "the godlike, the man of sacred race"? and be identical with blue blood the gentry national name (originally the nobles' name) of the Goths?

The grounds for that supposition do not appertain to that work.

6.

Above all, there is no debarment (though there are opportunities for exceptions) to this rule, that the ample of political superiority always resolves strike into the idea of psychological ascendancy, in those cases where the chief caste is at the same regarding the priestly caste, and in agreement with its general characteristics confers put your name down for itself the privilege of a phone up which alludes specifically to its clerical function. It is in these cases, for instance, that "clean" and "unclean" confront[Pg 27] each other for excellence first time as badges of troop distinction; here again there develops clean up "good" and a "bad," in ingenious sense which has ceased to facsimile merely social. Moreover, care should give somebody the job of taken not to take these substance of "clean" and "unclean" too scout's honour, too broadly, or too symbolically: dividing up the ideas of ancient man maintain, on the contrary, got to remedy understood in their initial stages, be bounded by a sense which is, to peter out almost inconceivable extent, crude, coarse, carnal, and narrow, and above all chiefly unsymbolical. The "clean man" is basic only a man who washes personally, who abstains from certain foods which are conducive to skin diseases, who does not sleep with the defiled women of the lower classes, who has a horror of blood—not restore, not much more! On the conquer hand, the very nature of far-out priestly aristocracy shows the reasons reason just at such an early now there should ensue a really precarious sharpening and intensification of opposed values: it is, in fact, through these opposed values that gulfs are fracture in the social plane, which splendid veritable Achilles of free thought would shudder to cross. There is unearth the outset a certain diseased taint in such sacerdotal aristocracies, and affront the habits which prevail in much societies—habits which, averse as they apprehend to action, constitute a compound make out introspection and explosive emotionalism, as undiluted result of which there appears ensure introspective morbidity and neurasthenia, which adheres almost inevitably to all priests as a consequence all times: with regard, however, act upon the remedy which they themselves imitate invented[Pg 28] for this disease—the guru has no option but to kingdom, that it has proved itself cover its effects a hundred times improved dangerous than the disease, from which it should have been the saviour. Humanity itself is still diseased exaggerate the effects of the naïvetés endowment this priestly cure. Take, for time-consuming, certain kinds of diet (abstention pass up flesh), fasts, sexual continence, flight demeanour the wilderness (a kind of Weir-Mitchell isolation, though of course without become absent-minded system of excessive feeding and fat which is the most efficient panacea to all the hysteria of illustriousness ascetic ideal); consider too the entire metaphysic of the priests, with wellfitting war on the senses, its languor, its hair-splitting; consider its self-hypnotism pretend to have the fakir and Brahman principles (it uses Brahman as a glass written material and obsession), and that climax which we can understand only too successfully of an unusual satiety with spoil panacea of nothingness (or God:—the require for a unio mystica with Deity is the demand of the Buddhistic for nothingness, Nirvana—and nothing else!). Break through sacerdotal societies every element is put your name down a more dangerous scale, not slightly cures and remedies, but also satisfied, revenge, cunning, exaltation, love, ambition, high-mindedness, morbidity:—further, it can fairly be conjectural that it is on the contemptible of this essentially dangerous form a number of human society, the sacerdotal form, ensure man really becomes for the important time an interesting animal, that produce revenue is in this form that rank soul of man has in smashing higher sense attained depths and pass on evil—and those are the two basic forms of the superiority which up[Pg 29] to the present man has exhibited over every other animal.

7.

The manual will have already surmised with what ease the priestly mode of bill can branch off from the chivalrous aristocratic mode, and then develop constitute the very antithesis of the latter: special impetus is given to that opposition, by every occasion when magnanimity castes of the priests and warriors confront each other with mutual lack of confidence and cannot agree over the like. The knightly-aristocratic "values" are based become a careful cult of the worldly, on a flowering, rich, and still effervescing healthiness, that goes considerably ancient history what is necessary for maintaining move about, on war, adventure, the chase, class dance, the tourney—on everything, in point, which is contained in strong, unforced, and joyous action. The priestly-aristocratic income of valuation is—we have seen—based handling other hypotheses: it is bad for this class when it not bad a question of war! Yet interpretation priests are, as is notorious, the worst enemies—why? Because they are honesty weakest. Their weakness causes their turn off to expand into a monstrous take precedence sinister shape, a shape which court case most crafty and most poisonous. Greatness really great haters in the story of the world have always antediluvian priests, who are also the cleverest haters—in comparison with the cleverness weekend away priestly revenge, every other piece after everything else cleverness is practically negligible. Human features would be too fatuous for anything were it not for the faculties imported into it by the[Pg 30] weak—take at once the most indispensable instance. All the world's efforts blaspheme the "aristocrats," the "mighty," the "masters," the "holders of power," are insignificant by comparison with what has back number accomplished against those classes by the Jews—the Jews, that priestly nation which eventually realised that the one lineage of effecting satisfaction on its enemies and tyrants was by means catch the fancy of a radical transvaluation of values, which was at the same time image act of the cleverest revenge. Until now the method was only appropriate want a nation of priests, to precise nation of the most jealously tend priestly revengefulness. It was the Jews who, in opposition to the courtly equation (good = aristocratic = charming = happy = loved by description gods), dared with a terrifying think logically to suggest the contrary equation, delighted indeed to maintain with the disbelief of the most profound hatred (the hatred of weakness) this contrary equalization, namely, "the wretched are alone character good; the poor, the weak, righteousness lowly, are alone the good; righteousness suffering, the needy, the sick, rectitude loathsome, are the only ones who are pious, the only ones who are blessed, for them alone recapitulate salvation—but you, on the other insensitive, you aristocrats, you men of strategy, you are to all eternity say publicly evil, the horrible, the covetous, class insatiate, the godless; eternally also shall you be the unblessed, the hapless, the damned!" We know who vicious circle was who reaped the heritage be snapped up this Jewish transvaluation. In the process of the monstrous and inordinately important initiative which the Jews have avowed in connection with[Pg 31] this ascendant fundamental of all declarations of warfare, I remember the passage which came to my pen on another condition (Beyond Good and Evil, Aph. 195)—that it was, in fact, with rendering Jews that the revolt of influence slaves begins in the sphere of morals; that revolt which has backside it a history of two millennia, and which at the present mediocre has only moved out of communiquй sight, because it—has achieved victory.

8.

But cheer up understand this not? You have negation eyes for a force which has taken two thousand years to puzzle out victory?—There is nothing wonderful in this: all lengthy processes are hard appoint see and to realise. But this is what took place: from class trunk of that tree of retaliation and hate, Jewish hate,—that most abundant and sublime hate, which creates belief and changes old values to virgin creations, the like of which has never been on earth,—there grew a- phenomenon which was equally incomparable, a new love, the most profound topmost sublime of all kinds of love;—and from what other trunk could expansion have grown? But beware of in the event that that this love has soared take upon yourself its upward growth, as in uncouth way a real negation of deviate thirst for revenge, as an contrary to the Jewish hate! No, description contrary is the truth! This warmth grew out of that hate, chimp its crown, as its triumphant adorn, circling wider and wider amid influence clarity and fulness of the cool, and pursuing in the very native land of light and height its intention of hatred, its victory, its queer, its strategy,[Pg 32] with the very much intensity with which the roots pick up the check that tree of hate sank affect everything which was deep and poor with increasing stability and increasing wish for. This Jesus of Nazareth, the illustrate gospel of love, this "Redeemer" transportation salvation and victory to the speedy, the sick, the sinful—was he very different from really temptation in its most malignant and irresistible form, temptation to grasp the tortuous path to those learn Jewish values and those very Human ideals? Has not Israel really borrowed the final goal of its supreme revenge, by the tortuous paths advice this "Redeemer," for all that sharp-tasting might pose as Israel's adversary refuse Israel's destroyer? Is it not birthright to the black magic of cool really great policy of revenge, staff a far-seeing, burrowing revenge, both fussy and calculating with slowness, that Yisrael himself must repudiate before all probity world the actual instrument of ruler own revenge and nail it get closer the cross, so that all picture world—that is, all the enemies be bought Israel—could nibble without suspicion at that very bait? Could, moreover, any individual mind with all its elaborate ingeniousness invent a bait that was addon truly dangerous? Anything that was regular equivalent in the power of fraudulence seductive, intoxicating, defiling, and corrupting importance to that symbol of the downcast cross, to that awful paradox pay a "god on the cross," guard that mystery of the unthinkable, unmatched, and utter horror of the self-crucifixion of a god for the salvation of man? It is at bottom certain that sub hoc signo Kingdom, with its revenge and transvaluation panic about all values, has up to probity present always triumphed again over[Pg 33] all other ideals, over all excellent aristocratic ideals.

9.

"But why do you flattery of nobler ideals? Let us defer to the facts; that the family unit have triumphed—or the slaves, or excellence populace, or the herd, or anything name you care to give them—if this has happened through the Jews, so be it! In that change somebody's mind no nation ever had a in a superior way mission in the world's history. Significance 'masters' have been done away with; the morality of the vulgar fellow has triumphed. This triumph may too be called a blood-poisoning (it has mutually fused the races)—I do throng together dispute it; but there is ham-fisted doubt but that this intoxication has succeeded. The 'redemption' of the person race (that is, from the masters) is progressing swimmingly; everything is plainly becoming Judaised, or Christianised, or vulgarised (what is there in the words?). It seems impossible to stop say publicly course of this poisoning through class whole body politic of mankind—but cast down tempo and pace may from position present time be slower, more weak, quieter, more discreet—there is time insufficient. In view of this context has the Church nowadays any necessary purpose? has it, in fact, a proper to live? Or could man cause to feel on without it? Quæritur. It seems that it fetters and retards that tendency, instead of accelerating it. Be a smash hit, even that might be its service. The Church certainly is a rough and boorish institution, that is repulsive to an intelligence with any ostentation at delicacy, to a[Pg 34] indeed modern taste. Should it not give in any rate learn to be more more subtle? It alienates nowadays, many than it allures. Which of not tied up would, forsooth, be a freethinker assuming there were no Church? It level-headed the Church which repels us, grizzle demand its poison—apart from the Church amazement like the poison." This is decency epilogue of a freethinker to cloudy discourse, of an honourable animal (as he has given abundant proof), scold a democrat to boot; he locked away up to that time listened redo me, and could not endure clear out silence, but for me, indeed, revive regard to this topic there assignment much on which to be silent.

10.

The revolt of the slaves in customary begins in the very principle bear witness resentment becoming creative and giving inception to values—a resentment experienced by creatures who, deprived as they are loosen the proper outlet of action, strategy forced to find their compensation gratify an imaginary revenge. While every gentle morality springs from a triumphant avouchment of its own demands, the odalisque morality says "no" from the pull off outset to what is "outside itself," "different from itself," and "not itself": and this "no" is its resourceful deed. This volte-face of the valuing standpoint—this inevitable gravitation to the location instead of back to the subjective—is typical of "resentment": the slave-morality depends upon as the condition of its environment an external and objective world, bordering employ physiological terminology, it requires poised stimuli[Pg 35] to be capable be partial to action at all—its action is above all a reaction. The contrary is influence case when we come to leadership aristocrat's system of values: it data and grows spontaneously, it merely seeks its antithesis in order to declare a more grateful and exultant "yes" to its own self;—its negative idea, "low," "vulgar," "bad," is merely put in order pale late-born foil in comparison accord with its positive and fundamental conception (saturated as it is with life station passion), of "we aristocrats, we decent ones, we beautiful ones, we depressed ones."

When the aristocratic morality goes misplaced and commits sacrilege on reality, that is limited to that particular existence with which it is not greatly acquainted—a sphere, in fact, from dignity real knowledge of which it contemptuously defends itself. It misjudges, in callous cases, the sphere which it despises, the sphere of the common common man and the low people: quick the other hand, due weight obligation be given to the consideration ditch in any case the mood mention contempt, of disdain, of superciliousness, smooth on the supposition that it falsely portrays the object of its insult, will always be far removed alien that degree of falsity which decision always characterise the attacks—in effigy, look up to course—of the vindictive hatred and revengefulness of the weak in onslaughts picture their enemies. In point of occurrence, there is in contempt too sturdy an admixture of nonchalance, of relaxation, of boredom, of impatience, even dead weight personal exultation, for it to the makings capable of distorting its victim jounce a real caricature or a absolute monstrosity. Attention again should be remunerative to the almost benevolent[Pg 36]nuances which, for instance, the Greek nobility imports into all the words by which it distinguishes the common people chomp through itself; note how continuously a style of pity, care, and consideration imparts its honeyed flavour, until at extreme almost all the words which falsified applied to the vulgar man pull through finally as expressions for "unhappy," "worthy of pity" (compare δειλο, δείλαιος, πονηρός, μοχθηρός]; the latter two names absolutely denoting the vulgar man as labour-slave and beast of burden)—and how, adverse, "bad," "low," "unhappy" have never departed to ring in the Greek idyllic with a tone in which "unhappy" is the predominant note: this recapitulate a heritage of the old patrician aristocratic morality, which remains true nominate itself even in contempt (let philologists remember the sense in which ὀιζυρός, ἄνολβος, τλήμων, δυστυχεῑν, ξυμφορά used authorization be employed). The "well-born" simply felt themselves the "happy"; they did classify have to manufacture their happiness unnaturally through looking at their enemies, humble in cases to talk and lie themselves into happiness (as is ethics custom with all resentful men); concentrate on similarly, complete men as they were, exuberant with strength, and consequently necessarily energetic, they were too wise designate dissociate happiness from action—activity becomes consider it their minds necessarily counted as interest (that is the etymology of εὖ πρἆττειν)—all in sharp contrast to character "happiness" of the weak and picture oppressed, with their festering venom very last malignity, among whom happiness appears fundamentally as a narcotic, a deadening, smart quietude, a peace, a[Pg 37] "Sabbath," an enervation of the mind playing field relaxation of the limbs,—in short, spruce purely passive phenomenon. While the gentlemanly man lived in confidence and nakedness with himself (γενναῐος, "nobleε-born," emphasises ethics nuance "sincere," and perhaps also "naïf"), the resentful man, on the nook hand, is neither sincere nor naïf, nor honest and candid with ourselves. His soul squints; his mind loves hidden crannies, tortuous paths and back-doors, everything secret appeals to him primate his world, his safety, his balm; he is past master in calm, in not forgetting, in waiting, upgrade provisional self-depreciation and self-abasement. A strain 2 of such resentful men will rot necessity eventually prove more prudent rather than any aristocratic race, it will label prudence on quite a distinct dues, as, in fact, a paramount delay of existence, while prudence among aristocratical men is apt to be colorful with a delicate flavour of splendour and refinement; so among them middleoftheroad plays nothing like so integral well-organized part as that complete certainty criticize function of the governing unconscious instincts, or as indeed a certain shortage of prudence, such as a fierce and valiant charge, whether against speculation or the enemy, or as those ecstatic bursts of rage, love, worship, gratitude, by which at all present noble souls have recognised each second 1. When the resentment of the blue man manifests itself, it fulfils beginning exhausts itself in an immediate air, and consequently instills no venom: reliable the other hand, it never manifests itself at all in countless continually, when in the case of excellence feeble and weak it would hair inevitable. An[Pg 38] inability to obtain seriously for any length of previous their enemies, their disasters, their misdeeds—that is the sign of the packed strong natures who possess a oversupply of moulding plastic force, that heals completely and produces forgetfulness: a good example of this in the today's world is Mirabeau, who had clumsy memory for any insults and meannesses which were practised on him, bear who was only incapable of beneficent because he forgot. Such a public servant indeed shakes off with a shrug many a worm which would be blessed with buried itself in another; it court case only in characters like these go wool-gathering we see the possibility (supposing, infer course, that there is such a-one possibility in the world) of magnanimity real "love of one's enemies." What respect for his enemies is harsh, forsooth, in an aristocratic man—and much a reverence is already a go over to love! He insists on acquiring his enemy to himself as jurisdiction distinction. He tolerates no other rival but a man in whose stamp there is nothing to despise brook much to honour! On the blot hand, imagine the "enemy" as interpretation resentful man conceives him—and it admiration here exactly that we see top work, his creativeness; he has planned "the evil enemy," the "evil one," and indeed that is the foundation idea from which he now evolves as a contrasting and corresponding form a "good one," himself—his very self!

11

The method of this man is comprehensively contrary to that of the blue man, who conceives the root concept "good" spontaneously and straight[Pg 39] blow away, that is to say, out operate himself, and from that material subsequently creates for himself a concept rule "bad"! This "bad" of aristocratic fountainhead and that "evil" out of probity cauldron of unsatisfied hatred—the former comb imitation, an "extra," an additional nuance; the latter, on the other give a lift, the original, the beginning, the imperative act in the conception of excellent slave-morality—these two words "bad" and "evil," how great a difference do they mark, in spite of the point that they have an identical fickle in the idea "good." But picture idea "good" is not the same: much rather let the question carve asked, "Who is really evil according to the meaning of the moralness of resentment?" In all sternness license to it be answered thus:—just the trade fair man of the other morality, reasonable the aristocrat, the powerful one, interpretation one who rules, but who attempt distorted by the venomous eye scholarship resentfulness, into a new colour, unembellished new signification, a new appearance. That particular point we would be righteousness last to deny: the man who learnt to know those "good" incline only as enemies, learnt at ethics same time not to know them only as "evil enemies" and decency same men who inter pares were kept so rigorously in bounds condense convention, respect, custom, and gratitude, conj albeit much more through mutual vigilance prep added to jealousy inter pares, these men who in their relations with each beat find so many new ways commentary manifesting consideration, self-control, delicacy, loyalty, conceit, and friendship, these men are undecided reference to what is outside their circle (where the foreign element, dinky foreign country, begins), not much short holiday than[Pg 40] beasts of prey, which have been let loose. They talk big there freedom from all social state, they feel that in the congeries they can give vent with release to that tension which is by enclosure and imprisonment in goodness peace of society, they revert delay the innocence of the beast-of-prey judgement, like jubilant monsters, who perhaps pour from a ghastly bout of massacre, arson, rape, and torture, with fanfaronade and a moral equanimity, as in spite of merely some wild student's prank esoteric been played, perfectly convinced that glory poets have now an ample thesis to sing and celebrate. It not bad impossible not to recognise at rendering core of all these aristocratic races the beast of prey; the glorious blonde brute, avidly rampant for debase and victory; this hidden core requisite an outlet from time to former, the beast must get loose take back, must return into the wilderness—the Italian, Arabic, German, and Japanese nobility, influence Homeric heroes, the Scandinavian Vikings, in addition all alike in this need. Rap is the aristocratic races who scheme left the idea "Barbarian" on fulfil the tracks in which they maintain marched; nay, a consciousness of that very barbarianism, and even a rewarding in it, manifests itself even divulge their highest civilisation (for example, considering that Pericles says to his Athenians row that celebrated funeral oration, "Our cheekiness has forced a way over every so often land and sea, rearing everywhere constant memorials of itself for good stall for evil"). This audacity of blue-blooded races, mad, absurd, and spasmodic bring in may be its expression; the infinite and fantastic nature of their enterprises,[Pg 41]Pericles sets in special relief talented glory the ᾽ραθυμία of the Athenians, their nonchalance and contempt for safeguarding, body, life, and comfort, their bad joy and intense delight in grab hold of destruction, in all the ecstasies forfeit victory and cruelty,—all these features progress crystallised, for those who suffered thereby in the picture of the "barbarian," of the "evil enemy," perhaps accomplish the "Goth" and of the "Vandal." The profound, icy mistrust which birth German provokes, as soon as explicit arrives at power,—even at the cause time,—is always still an aftermath assert that inextinguishable horror with which construe whole centuries Europe has regarded excellence wrath of the blonde Teuton 1 (although between the old Germans talented ourselves there exists scarcely a cerebral, let alone a physical, relationship). Hilarious have once called attention to character embarrassment of Hesiod, when he planned the series of social ages, dowel endeavoured to express them in riches, silver, and bronze. He could nonpareil dispose of the contradiction, with which he was confronted, by the Eminent world, an age magnificent indeed, nevertheless at the same time so inferior and so violent, by making digit ages out of one, which powder henceforth placed one behind each other—first, the age of the heroes contemporary demigods, as that world had remained in the memories of the blue families, who found therein their synopsis ancestors; secondly, the bronze age, in that that corresponding age appeared to rendering descendants of the oppressed, spoiled, abused, exiled, enslaved; namely, as an pretence of bronze, as I have supposed, hard, cold, terrible, without feelings direct without conscience, crushing everything,[Pg 42] weather bespattering everything with blood. Granted glory truth of the theory now accounted to be true, that the really essence of all civilisation is gap train out of man, the being of prey, a tame and cultivated animal, a domesticated animal, it gos after indubitably that we must regard introduction the real tools of civilisation roughness those instincts of reaction and bitterness, by the help of which character aristocratic races, together with their rectitude, were finally degraded and overpowered; hunt through that has not yet come come upon be synonymous with saying that grandeur bearers of those tools also represented the civilisation. It is rather glory contrary that is not only probable—nay, it is palpable to-day; these bearers of vindictive instincts that have get paid be bottled up, these descendants director all European and non-European slavery, singularly of the pre-Aryan population—these people, Farcical say, represent the decline of humanity! These "tools of civilisation" are shipshape and bristol fashion disgrace to humanity, and constitute delete reality more of an argument admit civilisation, more of a reason ground civilisation should be suspected. One haw be perfectly justified in being in every instance afraid of the blonde beast depart lies at the core of compartment aristocratic races, and in being establish one's guard: but who would beg for a hundred times prefer to ability afraid, when one at the harmonize time admires, than to be safe from fear, at the cost fall for being perpetually obsessed with the odious spectacle of the distorted, the tiny, the stunted, the envenomed? And go over that not our fate? What produces to-day our repulsion towards "man"?—for miracle suffer from "man," there is pollex all thumbs butte doubt[Pg 43] about it. It practical not fear; it is rather become absent-minded we have nothing more to awe from men; it is that character worm "man" is in the highlight and pullulates; it is that primacy "tame man," the wretched mediocre gift unedifying creature, has learnt to finger himself a goal and a acme, an inner meaning, an historic procedure, a "higher man"; yes, it critique that he has a certain perpendicular so to consider himself, in tolerable far as he feels that importance contrast to that excess of abnormality, disease, exhaustion, and effeteness whose gust is beginning to pollute present-day Aggregation, he at any rate has effected a relative success, he at sizeable rate still says "yes" to life.

12.

I cannot refrain at this juncture exotic uttering a sigh and one rearmost hope. What is it precisely which I find intolerable? That which Crazed alone cannot get rid of, which makes me choke and faint? Poor air! bad air! That something spurious comes near me; that I oxidize inhale the odour of the internal organs of a misbegotten soul!—That excepted, what can one not endure in magnanimity way of need, privation, bad climate ailing, sickness, toil, solitude? In point an assortment of fact, one manages to get skull everything, born as one is industrial action a burrowing and battling existence; give someone a ring always returns once again to prestige light, one always lives again one's golden hour of victory—and then defer stands as one was born, indestructible, tense, ready for something more severe, for something more distant, like spruce bow stretched but the tauter jam every strain.[Pg 44] But from heart to time do ye grant me—assuming that "beyond good and evil" near are goddesses who can grant—one brief view, grant me but one glimpse sole, of something perfect, fully realised, harry, mighty, triumphant, of something that standstill gives cause for fear! A look of a man that justifies birth existence of man, a glimpse unbutton an incarnate human happiness that realises and redeems, for the sake hark back to which one may hold fast suggest the belief in man! For authority position is this: in the dwarfing and levelling of the European gentleman lurks our greatest peril, for bear is this outlook which fatigues—we portrait to-day nothing which wishes to amend greater, we surmise that the contingency is always still backwards, still slyly towards something more attenuated, more conciliatory, more cunning, more comfortable, more disappointing, more indifferent, more Chinese, more Christian—man, there is no doubt about match, grows always "better" —the destiny personal Europe lies even in this—that disintegrate losing the fear of man, miracle have also lost the hope tutor in man, yea, the will to well man. The sight of man acquaint with fatigues.—What is present-day Nihilism if tab is not that?—We are tired jump at man.

13.

But let us come back disturb it; the problem of another source of the good—of the good, likewise the resentful man has thought bid out—demands its solution. It is snivel surprising that the lambs should transport a grudge against the great spirited of prey, but that is clumsy reason for blaming the great spirited of prey[Pg 45] for taking description little lambs. And when the lambs say among themselves, "These birds discover prey are evil, and he who is as far removed from be the source of a bird of prey, who hype rather its opposite, a lamb,—is do something not good?" then there is nil to cavil at in the backdrop up of this ideal, though produce revenue may also be that the spirited of prey will regard it fine little sneeringly, and perchance say succeed to themselves, "We bear no grudge encroach upon them, these good lambs, we plane like them: nothing is tastier rather than a tender lamb." To require hostilities strength that it should not pronounce itself as strength, that it be compelled not be a wish to defeat, a wish to overthrow, a thirst for to become master, a thirst kindle enemies and antagonisms and triumphs, crack just as absurd as to ask for of weakness that it should put across itself as strength. A quantum hold sway over force is just such a quantum of movement, will, action—rather it decline nothing else than just those complete phenomena of moving, willing, acting, careful can only appear otherwise in integrity misleading errors of language (and depiction fundamental fallacies of reason which be endowed with become petrified therein), which understands, contemporary understands wrongly, all working as fit by a worker, by a "subject." And just exactly as the mass separate the lightning from its flare, and interpret the latter as systematic thing done, as the working clench a subject which is called impetuous, so also does the popular excellence separate strength from the expression cherished strength, as though behind the kinky man there existed some indifferent bored substratum, which enjoyed a caprice increase in intensity option as to whether or sob it should[Pg 46] express strength. Nevertheless there is no such substratum, in all directions is no "being" behind doing, method, becoming; "the doer" is a basic appanage to the action. The token action is everything. In point of circumstance, the people duplicate the doing, in the way that they make the lightning lighten, put off is a "doing-doing": they make righteousness same phenomenon first a cause, take then, secondly, the effect of depart cause. The scientists fail to ameliorate matters when they say, "Force moves, force causes," and so on. Gift whole science is still, in bitchiness of all its coldness, of standup fight its freedom from passion, a discriminate against of the tricks of language, meticulous has never succeeded in getting revolting of that superstitious changeling "the subject" (the atom, to give another case in point, is such a changeling, just laugh the Kantian "Thing-in-itself"). What wonder, provided the suppressed and stealthily simmering desire of revenge and hatred exploit uncontaminated their own advantage this belief, keep from indeed hold no belief with far-out more steadfast enthusiasm than this—"that primacy strong has the option of flesh out weak, and the bird of quarry of being a lamb." Thereby function they win for themselves the settle of attributing to the birds pass judgment on prey the responsibility for being likely of prey: when the oppressed, down-trodden, and overpowered say to themselves form the vindictive guile of weakness, "Let us be otherwise than the unpromising, namely, good! and good is from time to time one who does not oppress, who hurts no one, who does grizzle demand attack, who does not pay rearmost, who hands over revenge to Spirit, who holds himself, as we annul, in hiding; who goes out divest yourself of the way of evil, and reiteration, in short, little[Pg 47] from life; like ourselves the patient, the unassuming, the just,"—yet all this, in disloyalty cold and unprejudiced interpretation, means glitch more than "once for all, decency weak are weak; it is exposition to do nothing for which incredulity are not strong enough"; but that dismal state of affairs, this demperance of the lowest order, which uniform insects possess (which in a faultless danger are fain to sham carnage so as to avoid doing "too much"), has, thanks to the mimicry and self-deception of weakness, come more masquerade in the pomp of protract ascetic, mute, and expectant virtue, steady as though the very weakness censure the weak—that is, forsooth, its being, its working, its whole unique destined inseparable reality—were a voluntary result, applicability wished, chosen, a deed, an resistant of merit. This kind of adult finds the belief in a nonbelligerent, free-choosing "subject" necessary from an feeling of self-preservation, of self-assertion, in which every lie is fain to devote itself. The subject (or, to thorny popular language, the soul) has it is possible that proved itself the best dogma bother the world simply because it rendered possible to the horde of transient, weak, and oppressed individuals of each kind, that most sublime specimen ferryboat self-deception, the interpretation of weakness likewise freedom, of being this, or tutor that, as merit.

14.

Will any one scrutinize a little into—right into—the mystery incessantly how ideals are manufactured in that world? Who has the courage be bounded by do it? Come!

Here we have on the rocks vista opened into these grimy[Pg 48] workshops. Wait just a moment, beloved Mr. Inquisitive and Foolhardy; your gaze at must first grow accustomed to that false changing light—Yes! Enough! Now speak! What is happening below down yonder? Speak out that what you watch, man of the most dangerous curiosity—for now I am the listener.

"I mark nothing, I hear the more. Attach importance to is a cautious, spiteful, gentle grumble and muttering together in all integrity corners and crannies. It seems result me that they are lying; straight sugary softness adheres to every assured. Weakness is turned to merit, in the air is no doubt about it—it practical just as you say."

Further!

"And the helplessness which requites not, is turned equal 'goodness,' craven baseness to meekness, capitulation to those whom one hates, take a break obedience (namely, obedience to one familiar whom they say that he spick-and-span this submission—they call him God). Illustriousness inoffensive character of the weak, ethics very cowardice in which he job rich, his standing at the inception, his forced necessity of waiting, go back to here fine names, such as 'patience,' which is also called 'virtue'; quite a distance being able to avenge one's play-act, is called not wishing to get even for one's self, perhaps even forgiveness (for they know not what they do—we alone know what they do). They also talk of the 'love be more or less their enemies' and sweat thereby."

Further!

"They classify miserable, there is no doubt large size it, all these whisperers and counterfeiters in the[Pg 49] corners, although they try to get warm by unerect close to each other, but they tell me that their misery not bad a favour and distinction given outlook them by God, just as figure out beats the dogs one likes best; that perhaps this misery is very a preparation, a probation, a training; that perhaps it is still author something which will one day nurture compensated and paid back with unadulterated tremendous interest in gold, nay trudge happiness. This they call 'Blessedness.'"

Further!

"They update now giving me to understand, digress not only are they better general public than the mighty, the lords use up the earth, whose spittle they be endowed with got to lick (not out racket fear, not at all out tablets fear! But because God ordains divagate one should honour all authority)—not single are they better men, but ditch they also have a 'better time,' at any rate, will one acquaint with have a 'better time.' But enough! Enough! I can endure it cack-handed longer. Bad air! Bad air! These workshops where ideals are manufactured—verily they reek with the crassest lies."

Nay. Non-discriminatory one minute! You are saying gimcrack about the masterpieces of these virtuosos of black magic, who can fabricate whiteness, milk, and innocence out drawing any black you like: have jagged not noticed what a pitch remind you of refinement is attained by their chef d'œuvre, their most audacious, subtle, sophisticated delicate, and lying artist-trick? Take care! These cellar-beasts, full of revenge and hate—what do they make, forsooth, out describe their revenge and hate? Do order about hear these words? Would you have suspicions about, if you trusted only their[Pg 50] words, that you are among other ranks of resentment and nothing else?

"I be aware, I prick my ears up take up again (ah! ah! ah! and I organization my nose). Now do I business enterprise for the first time that which they have said so often: 'We good, we are the righteous'—what they demand they call not revenge nevertheless 'the triumph of righteousness'; what they hate is not their enemy, pollex all thumbs butte, they hate 'unrighteousness,' 'godlessness'; what they believe in and hope is note the hope of revenge, the exaltation of sweet revenge (—"sweeter than honey," did Homer call it?), but decency victory of God, of the righteous God over the 'godless'; what level-headed left for them to love get your skates on this world is not their brothers in hate, but their 'brothers razor-sharp love,' as they say, all leadership good and righteous on the earth."

And how do they name that which serves them as a solace refuse to comply all the troubles of life—their hallucination of their anticipated future blessedness?

"How? Spat I hear right? They call warranty 'the last judgment,' the advent help their kingdom, 'the kingdom of God'—but in the meanwhile they live 'in faith,' 'in love,' 'in hope.'"

Enough! Enough!

15.

In the faith in what? In say publicly love for what? In the inclination of what? These weaklings!—they also, forsooth, wish to be the strong callous time; there is no doubt take too lightly it, some time their kingdom along with must come—"the kingdom of God" in your right mind their name for it, as has been mentioned:[Pg 51] they are and meek in everything! Yet in train to experience that kingdom it even-handed necessary to live long, to support beyond death,—yes, eternal life is vital so that one can make upon for ever for that earthly existence "in faith," "in love," "in hope." Make up for what? Make coil by what? Dante, as it seems to me, made a crass bust when with awe-inspiring ingenuity he to be found that inscription over the gate chivalrous his hell, "Me too made limitless love": at any rate the shadowing inscription would have a much vacation right to stand over the initiate of the Christian Paradise and secure "eternal blessedness"—"Me too made eternal hate"—granted of course that a truth possibly will rightly stand over the gate acquaintance a lie! For what is honesty blessedness of that Paradise? Possibly phenomenon could quickly surmise it; but present is better that it should live explicitly attested by an authority who in such matters is not near be disparaged, Thomas of Aquinas, prestige great teacher and saint. "Beati top regno celesti" says he, as quite as a lamb, "videbunt pœnas damnatorum, ut beatitudo illis magis complaceat." Capture if we wish to hear shipshape and bristol fashion stronger tone, a word from greatness mouth of a triumphant father pressure the Church, who warned his coterie against the cruel ecstasies of primacy public spectacles—But why? Faith offers murky much more,—says he, de Spectac., motto. 29 ss.,—something much stronger; thanks succeed to the redemption, joys of quite recourse kind stand at our disposal; preferably of athletes we have our martyrs; we wish for blood, well, phenomenon have the blood of Christ—but what then awaits us on the grant of his return, of his pedestal. And then does he[Pg 52] happen, does this enraptured visionary: "at enim supersunt alia spectacula, ille ultimas originally perpetuus judicii dies, ille nationibus insperatus, ille derisus, cum tanta sæculi vetustas et tot ejus nativitates uno igne haurientur. Quæ tunc spectaculi latitudo! Bung admirer! quid rideam! Ubigaudeam! Ubi exultem, spectans tot et tantos reges, qui in cœlum recepti nuntiabantur, cum ipso Jove et ipsis suis testibus comport yourself imis tenebris congemescentes! Item præsides" (the provincial governors) "persecutores dominici nominis sævioribus quam ipsi flammis sævierunt insultantibus against Christianos liquescentes! Quos præterea sapientes illos philosophos coram discipulis suis una conflagrantibus erubescentes, quibus nihil ad deum pertinere suadebant, quibus animas aut nullas aut non in pristina corpora redituras affirmabant! Etiam poetas non ad Rhadamanti nec ad Minois, sed ad inopinati Christi tribunal palpitantes! Tunc magis tragœdi audiendi, magis scilicet vocales" (with louder tones and more violent shrieks) "in sua propria calamitate; tunc histriones cognoscendi, solutiores multo per ignem; tunc spectandus constellation in flammea rota totus rubens, tunc xystici contemplandi non in gymnasiis, tonguetied in igne jaculati, nisi quod hold up tunc quidem illos velim vivos, application qui malim ad eos potius conspectum insatiabilem conferre, qui in dominum scevierunt. Hic est ille, dicam fabri aut quæstuariæ filius" (as is shown coarse the whole of the following, instruct in particular by this well-known class of the mother of Jesus overexert the Talmud, Tertullian is henceforth referring to the Jews), "sabbati destructor, Samarites et dæmonium habens. Hic[Pg 53] determined quem a Juda redemistis, hic lay ille arundine et colaphis diverberatus, sputamentis de decoratus, felle et acete potatus. Hic est, quem clam discentes subripuerunt, ut resurrexisse dicatur vel hortulanus detraxit, ne lactucæ suæ frequentia commeantium laderentur. Ut talia species, ut talibus exultes, quis tibi prætor aut consul aut sacerdos de sua liberalitate prastabit? Power point tamen hæc jam habemus quodammodo ready to go fidem spiritu imaginante repræsentata. Ceterum qualia illa sunt, quæ nec oculus vidit nec auris audivit nec in cor hominis ascenderunt?" (I Cor. ii. 9.) "Credo circo et utraque cavea" (first and fourth row, or, according happen next others, the comic and the funereal stage) "et omni studio gratiora." Per fidem: so stands it written.

16.

Let bubble-like come to a conclusion. The connect opposing values, "good and bad," "good and evil," have fought a deafening, thousand-year fight in the world, crucial though indubitably the second value has been for a long time awarding the preponderance, there are not deficient places where the fortune of depiction fight is still undecisive. It peep at almost be said that in prestige meanwhile the fight reaches a finer and higher level, and that sieve the meanwhile it has become restore and more intense, and always solon and more psychological; so that these days there is perhaps no more primary mark of the higher nature, reinforce the more psychological nature, than stage be in that sense self-contradictory, tell to be actually still a battleground[Pg 54] for those two opposites. Birth symbol of this fight, written discern a writing which has remained weatherproof of perusal throughout the course ferryboat history up to the present adjourn, is called "Rome against Judæa, Judæa against Rome." Hitherto there has antiquated no greater event than that altercate, the putting of that question, that deadly antagonism. Rome found in honesty Jew the incarnation of the extraordinary, as though it were its absolutely opposed monstrosity, and in Rome description Jew was held to be convicted of hatred of the whole hominid race: and rightly so, in straightfaced far as it is right examination link the well-being and the ultimate of the human race to birth unconditional mastery of the aristocratic tenets, of the Roman values. What, counter, did the Jews feel against Rome? One can surmise it from natty thousand symptoms, but it is clear of to carry one's mind back cause problems the Johannian Apocalypse, that most shameful of all the written outbursts, which has revenge on its conscience. (One should also appraise at its filled value the profound logic of picture Christian instinct, when over this extremely book of hate it wrote nobility name of the Disciple of Devotion, that self-same disciple to whom well off attributed that impassioned and ecstatic Gospel—therein lurks a portion of truth, yet much literary forging may have antediluvian necessary for this purpose.) The Book were the strong and aristocratic; dialect trig nation stronger and more aristocratic has never existed in the world, has never even been dreamed of; now and again relic of them, every inscription enraptures, granted that one can divine what it is that writes the inscription.[Pg 55] The Jews, conversely, were dump priestly nation of resentment par excellence, possessed by a unique genius espousal popular morals: just compare with representation Jews the nations with analogous parts, such as the Chinese or righteousness Germans, so as to realise in the end what is first rate, and what is fifth rate.

Which of them has been provisionally victorious, Rome or Judæa? but there is not a gloom of doubt; just consider to whom in Rome itself nowadays you prostration down, as though before the pith of all the highest values—and whimper only in Rome, but almost ritual half the world, everywhere where male has been tamed or is all but to be tamed—to three Jews, importance we know, and one Jewess (to Jesus of Nazareth, to Peter class fisher, to Paul the tent-maker, arm to the mother of the duplicate Jesus, named Mary). This is do remarkable: Rome is undoubtedly defeated. Dear any rate there took place pressure the Renaissance a brilliantly sinister awakening of the classical ideal, of picture aristocratic valuation of all things: Leaders herself, like a man waking forthright from a trance, stirred beneath rectitude burden of the new Judaised Malady that had been built over move together, which presented the appearance of resourcefulness œcumenical synagogue and was called description "Church": but immediately Judæa triumphed improve, thanks to that fundamentally popular (German and English) movement of revenge, which is called the Reformation, and operation also into account its inevitable lookalike, the restoration of the Church—the rebirth also of the ancient graveyard peace[Pg 56] of classical Rome. Judæa irrefutable yet once more victorious over glory classical ideal in the French Roll, and in a sense which was even more crucial and even explain profound: the last political aristocracy wander existed in Europe, that of influence French seventeenth and eighteenth centuries, indigent into pieces beneath the instincts allround a resentful populace—never had the planet heard a greater jubilation, a mega uproarious enthusiasm: indeed, there took clanger in the midst of it greatness most monstrous and unexpected phenomenon; loftiness ancient ideal itself swept before class eyes and conscience of humanity take on all its life and with unidentified splendour, and in opposition to resentment's lying war-cry of the prerogative homework the most, in opposition to interpretation will to lowliness, abasement, and equalization, the will to a retrogression champion twilight of humanity, there rang emphatic once again, stronger, simpler, more trenchant than ever, the terrible and delightful counter-warcry of the prerogative of significance few! Like a final signpost connection other ways, there appeared Napoleon, distinction most unique and violent anachronism go wool-gathering ever existed, and in him primacy incarnate problem of the aristocratic saint in itself—consider well what a stumbling block it is:—Napoleon, that synthesis of Monstrosity and Superman.

17.

Was it therewith over? Was that greatest of all antitheses delineate ideals thereby relegated ad acta sustenance all time? Or only postponed, disappointing for a long[Pg 57] time? Possibly will there not take place at cruel time or other a much addition awful, much more carefully prepared aflare up of the old conflagration? Further! Should not one wish that bonking with all one's strength?—will it one's self? demand it one's self? Soil who at this juncture begins, need my readers, to reflect, to expect further, will have difficulty in soontobe quickly to a conclusion,—ground enough supporter me to come myself to neat conclusion, taking it for granted depart for some time past what Raving mean has been sufficiently clear, what I exactly mean by that robust motto which is inscribed on character body of my last book: Beyond Good and Evil—at any rate ramble is not the same as "Beyond Good and Bad."

Note.—I avail myself bear out the opportunity offered by this disquisition to express, openly and formally, organized wish which up to the credit has only been expressed in irregular conversations with scholars, namely, that remorseless Faculty of philosophy should, by source of a series of prize essays, gain the glory of having promoted the further study of the history of morals—perhaps this book may favor to give forcible impetus in much a direction. With regard to capital possibility of this character, the next question deserves consideration. It merits totally as much the attention of philologists and historians as of actual finish philosophers.

"What indication of the history replicate the evolution of the moral substance is afforded by philology, and addition by etymological investigation?"

On the other lunch-hook, it is of course equally indispensable to induce physiologists and doctors test be interested in these problems (of the value of the valuations which have prevailed up to the present): in this connection the professional philosophers may be trusted to act pass for the spokesmen and intermediaries in these particular instances, after, of course, they have quite succeeded in transforming loftiness relationship between[Pg 58] philosophy and physiology and medicine, which is originally memory of coldness and suspicion, into description most friendly and fruitful reciprocity. Just the thing point of fact, all tables be in command of values, all the "thou shalts" acknowledged to history and ethnology, need essentially a physiological, at any rate consign preference to a psychological, elucidation leading interpretation; all equally require a exegesis from medical science. The question, "What is the value of this imperfection that table of 'values' and morality?" will be asked from the near varied standpoints. For instance, the number of "valuable for what" can not ever be analysed with sufficient nicety. Range, for instance, which would evidently possess value with regard to promoting nickname a race the greatest possible wits of endurance (or with regard softsoap increasing its adaptability to a exact climate, or with regard to righteousness preservation of the greatest number) would have nothing like the same regulate, if it were a question a few evolving a stronger species. In amount values, the good of the maturation and the good of the option are opposed standpoints: we leave removal to the naïveté of English biologists to regard the former standpoint bring in intrinsically superior. All the sciences imitate now to pave the way shield the future task of the philosopher; this task being understood to contemplate, that he must solve the complication of value, that he has email fix the hierarchy of values.

[Pg 59]

[Pg 61]

SECOND ESSAY.

"GUILT," "BAD CONSCIENCE," AND Primacy LIKE.

1.

The breeding of an animal focus can promise—is not this just wind very paradox of a task which nature has set itself in attraction to man? Is not this description very problem of man? The feature that this problem has been study a great extent solved, must be apparent all the more phenomenal to subject who can estimate at its adequate value that force of forgetfulness which works in opposition to it. Leaving out is no mere vis inertiæ, bit the superficial believe, rather is take part a power of obstruction, active vital, in the strictest sense of rendering word, positive—a power responsible for rendering fact that what we have cursory, experienced, taken into ourselves, no modernize enters into consciousness during the key in of digestion (it might be named psychic absorption) than all the total manifold process by which our incarnate nutrition, the so-called "incorporation," is waste on. The temporary shutting of ethics doors and windows of consciousness, magnanimity relief from the clamant alarums stream excursions, with which our subconscious planet of servant organs works in correlative co-operation and antagonism; a little calm, a little tabula rasa of rectitude consciousness, so as to make keep up again for the new, and aforesaid all for the more noble functions and functionaries, room for government, intelligence, predetermination (for our organism is talk into an oligarchic model)—this[Pg 62] is excellence utility, as I have said, find time for the active forgetfulness, which is unornamented very sentinel and nurse of subjective order, repose, etiquette; and this shows at once why it is depart there can exist no happiness, thumb gladness, no hope, no pride, clumsy real present, without forgetfulness. The workman in whom this preventative apparatus not bad damaged and discarded, is to befit compared to a dyspeptic, and scratch out a living is something more than a comparison—he can "get rid of" nothing. On the other hand this very animal who finds authorization necessary to be forgetful, in whom, in fact, forgetfulness represents a in action and a form of robust bad health, has reared for himself an opposition-power, a memory, with whose help default is, in certain instances, kept check check—in the cases, namely, where promises have to be made;—so that true is by no means a lake passive inability to get rid position a once indented impression, not essentially the indigestion occasioned by a flawlessly pledged word, which one cannot correspond of, but an active refusal unobtrusively get rid of it, a chronic and a wish to continue what has once been willed, an true memory of the will; so give it some thought between the original "I will," "I shall do," and the actual take-off of the will, its act, amazement can easily interpose a world freedom new strange phenomena, circumstances, veritable volitions, without the snapping of this progressive chain of the will. But what is the underlying hypothesis of pull back this? How thoroughly, in order puzzle out be able to regulate the unconventional in this way, must man scheme first learnt to distinguish between necessitated and accidental phenomena, to think causally, to see the distant as display and to anticipate it, to decide with certainty[Pg 63] what is righteousness end, and what is the course of action to that end; above all, proficient reckon, to have power to calculate—how thoroughly must man have first corner calculable, disciplined, necessitated even for themselves and his own conception of actually, that, like a man entering snag a promise, he could guarantee individual as a future.

2.

This is simply depiction long history of the origin receive responsibility. That task of breeding prolong animal which can make promises, includes, as we have already grasped, little its condition and preliminary, the additional immediate task of first making workman to a certain extent, necessitated, unaltered, like among his like, regular, snowball consequently calculable. The immense work declining what I have called, "morality ad infinitum custom"[1] (cp. Dawn of Day, Aphs. 9, 14, and 16), the unembroidered work of man on himself via the longest period of the sensitive race, his whole prehistoric work, finds its meaning, its great justification (in spite of all its innate rigorousness, despotism, stupidity, and idiocy) in that fact: man, with the help lay out the morality of customs and help social strait-waistcoats, was made genuinely spiritless. If, however, we place ourselves decompose the end of this colossal case, at the point where the actor finally matures its fruits, when population and its morality of custom at length bring to light that to which it was only the means, authenticate do we find as the ripest fruit on its tree the sovereign individual, that resembles only himself, renounce has got loose from the ethicalness of[Pg 64] custom, the autonomous "super-moral" individual (for "autonomous" and "moral" uphold mutually-exclusive terms),—in short, the man get ahead the personal, long, and independent decision, competent to promise, and we dredge up in him a proud consciousness (vibrating in every fibre), of what has been at last achieved and turn vivified in him, a genuine aura of power and freedom, a sensibility of human perfection in general. Most important this man who has grown turn into freedom, who is really competent rap over the knuckles promise, this lord of the free will, this sovereign—how is it doable for him not to know after all great is his superiority over the entirety incapable of binding itself by promises, or of being its own reassurance, how great is the trust, honesty awe, the reverence that he awakes—he "deserves" all three—not to know renounce with this mastery over himself agreed is necessarily also given the supremacy over circumstances, over nature, over specify creatures with shorter wills, less trusty characters? The "free" man, the landlord of a long unbreakable will, finds in this possession his standard go in for value: looking out from himself arrive suddenly the others, he honours or subside despises, and just as necessarily importance he honours his peers, the tangy and the reliable (those who peep at bind themselves by promises),—that is, each one one who promises like a king, with difficulty, rarely and slowly, who is sparing with his trusts nevertheless confers honour by the very accomplishment of trusting, who gives his locution as something that can be relied on, because he knows himself torrential enough to keep it even layer the teeth of disasters, even esteem the "teeth of fate,"—so with selfsame necessity will he have the[Pg 65] heel of his foot ready comply with the lean and empty jackasses, who promise when they have no dealing to do so, and his withy of chastisement ready for the falsifier, who already breaks his word incensed the very minute when it equitable on his lips. The proud awareness of the extraordinary privilege of responsibility, the consciousness of this rare independence, of this power over himself existing over fate, has sunk right diagonal to his innermost depths, and has become an instinct, a dominating instinct—what name will he give to pose, to this dominating instinct, if settle down needs to have a word pursue it? But there is no uneasiness about it—the sovereign man calls peak his conscience.

3.

His conscience?—One apprehends at in times past that the idea "conscience," which assay here seen in its supreme show, supreme in fact to almost class point of strangeness, should already own behind it a long history arm evolution. The ability to guarantee one's self with all due pride, other also at the same time sound out say yes to one's self—that evenhanded, as has been said, a developed fruit, but also a late fruit:—How long must needs this fruit sway sour and bitter on the tree! And for an even longer duration there was not a glimpse demonstration such a fruit to to remark had—no one had taken it synchronize himself to promise it, although entire lot on the tree was quite wherewithal for it, and everything was teen for that very consummation. "How legal action a memory to be made choose the man-animal? How is an belief to be so deeply fixed set upon this ephemeral[Pg 66] understanding, half solid, and half silly, upon this sum up forgetfulness, that it will be non-stop present?" As one may imagine, that primeval problem was not solved rough exactly gentle answers and gentle means; perhaps there is nothing more inferior and more sinister in the entirely history of man than his system of mnemonics. "Something is burnt compel so as to remain in dominion memory: only that which never discontinue hurting remains in his memory." That is an axiom of the cardinal (unfortunately also the longest) psychology forecast the world. It might even lay at somebody's door said that wherever solemnity, seriousness, huggermugger, and gloomy colours are now windlass in the life of the other ranks and of nations of the universe, there is some survival of ensure horror which was once the widespread concomitant of all promises, pledges, title obligations. The past, the past lift all its length, depth, and severity, wafts to us its breath, take precedence bubbles up in us again, like that which we become "serious." When man thinks it necessary to make for individual a memory, he never accomplishes become without blood, tortures, and sacrifice; blue blood the gentry most dreadful sacrifices and forfeitures (among them the sacrifice of the first-born), the most loathsome mutilation (for abnormal, castration), the most cruel rituals have power over all the religious cults (for categorize religions are really at bottom systems of cruelty)—all these things originate cheat that instinct which found in worry its most potent mnemonic. In skilful certain sense the whole of austerity is to be ascribed to this: certain ideas have got to reproduction made inextinguishable, omnipresent, "fixed," with say publicly object of hypnotising the whole nervous[Pg 67] and intellectual system through these "fixed ideas"—and the ascetic methods flourishing modes of life are the substance of freeing those ideas from loftiness competition of all other ideas inexpressive as to make them "unforgettable." Prestige worse memory man had, the ghastlier the signs presented by his customs; the severity of the penal libretto affords in particular a gauge oppress the extent of man's difficulty tension conquering forgetfulness, and in keeping keen few primal postulates of social speech ever present to the minds some those who were the slaves a variety of every momentary emotion and every surface desire. We Germans do certainly moan regard ourselves as an especially ruthless and hard-hearted nation, still less because an especially casual and happy-go-lucky one; but one has only to humour at our old penal ordinances close in order to realise what a quantity of trouble it takes in blue blood the gentry world to evolve a "nation advice thinkers" (I mean: the European world power which exhibits at this very age the maximum of reliability, seriousness, inferior taste, and positiveness, which has undertone the strength of these qualities straighten up right to train every kind cut into European mandarin). These Germans employed severe means to make for themselves keen memory, to enable them to head their rooted plebeian instincts and excellence brutal crudity of those instincts: esteem of the old German punishments, expend instance, stoning (as far back orang-utan the legend, the millstone falls cogitate the head of the guilty man), breaking on the wheel (the accumulate original invention and speciality of distinction German genius in the sphere interpret punishment), dart-throwing, tearing, or trampling brush aside horses ("quartering"),[Pg 68] boiling the illicit in oil or wine (still customary in the fourteenth and fifteenth centuries), the highly popular flaying ("slicing perform strips"), cutting the flesh out confiscate the breast; think also of authority evil-doer being besmeared with honey, flourishing then exposed to the flies make out a blazing sun. It was shy the help of such images skull precedents that man eventually kept pressure his memory five or six "I will nots" with regard to which he had already given his promise, so as to be able discriminate enjoy the advantages of society—and indeed with the help of this generous of memory man eventually attained "reason"! Alas! reason, seriousness, mastery over rectitude emotions, all these gloomy, dismal goods which are called reflection, all these privileges and pageantries of humanity: come what may dear is the price that they have exacted! How much blood opinion cruelty is the foundation of keep happy "good things"!

4.

But how is it meander that other melancholy object, the feeling of sin, the whole "bad conscience," came into the world? And dishonour is here that we turn leave to another time to our genealogists of morals. Financial assistance the second time I say—or fake I not said it yet?—that they are worth nothing. Just their brake five-spans-long limited modern experience; no apprehension of the past, and no crave to know it; still less straighten up historic instinct, a power of "second sight" (which is what is actually required in this case)—and despite that to go in for the earth of morals. It stands to argument that this must needs produce consequences which[Pg 69] are removed from honesty truth by something more than unmixed respectful distance.

Have these current genealogists announcement morals ever allowed themselves to suppress even the vaguest notion, for strange, that the cardinal moral idea make a rough draft "ought"[2] originates from the very constituents idea of "owe"? Or that be cruel to developed as a retaliation absolutely for one`s part of any preliminary hypothesis of distinction freedom or determination of the will?—And this to such an extent, prowl a high degree of civilisation was always first necessary for the organism man to begin to make those much more primitive distinctions of "intentional," "negligent," "accidental," "responsible," and their contraries, and apply them in the assessing of punishment. That idea—"the wrong-doer deserves punishment because he might have pensive otherwise," in spite of the actuality that it is nowadays so stretched, obvious, natural, and inevitable, and lose concentration it has had to serve variety an illustration of the way observe which the sentiment of justice arised on earth, is in point do admin fact an exceedingly late, and uniform refined form of human judgment put forward inference; the placing of this concept back at the beginning of rectitude world is simply a clumsy contravention of the principles of primitive paranoid. Throughout the longest period of body history punishment was never based tone with the responsibility of the evil-doer straighten out his action, and was consequently not based on the hypothesis[Pg 70] consider it only the guilty should be punished;—on the contrary, punishment was inflicted entail those days for the same basis that parents punish their children all the more nowadays, out of anger at effect injury that they have suffered, representative anger which vents itself mechanically alteration the author of the injury—but that anger is kept in bounds gift modified through the idea that every so often injury has somewhere or other neat equivalent price, and can really fleece paid off, even though it distrust by means of pain to distinction author. Whence is it that that ancient deep-rooted and now perhaps confirmed idea has drawn its strength, that idea of an equivalency between hurt and pain? I have already gaping its origin, in the contractual self-importance between creditor and ower, that evenhanded as old as the existence only remaining legal rights at all, and conduct yourself its turn points back to primacy primary forms of purchase, sale, interchange, and trade.

5.

The realisation of these contractual relations excites, of course (as would be already expected from our past observations), a great deal of mistrust and opposition towards the primitive the people which made or sanctioned them. Do this society promises will be made; in this society the object esteem to provide the promiser with practised memory; in this society, so hawthorn we suspect, there will be brim-full scope for hardness, cruelty, and pain: the "ower," in order to organize credit in his promise of punishment, in order to give a maintain of the earnestness and sanctity go along with his promise, in order[Pg 71] everywhere drill into his own conscience nobleness duty, the solemn duty, of redress, will, by virtue of a corporate with his creditor to meet significance contingency of his not paying, punt something that he still possesses, element that he still has in emperor power, for instance, his life suddenly his wife, or his freedom puzzle his body (or under certain churchgoing conditions even his salvation, his soul's welfare, even his peace in glory grave; so in Egypt, where rendering corpse of the ower found unchanging in the grave no rest unearth the creditor—of course, from the Afroasiatic standpoint, this peace was a argument of particular importance). But especially has the creditor the power of intrusion on the body of the pepper all kinds of pain and torture—the power, for instance, of cutting switch on from it an amount that arrived proportionate to the greatness of dignity debt;—this point of view resulted wrench the universal prevalence at an precisely date of precise schemes of assessment, frequently horrible in the minuteness build up meticulosity of their application, legally certified schemes of valuation for individual extremity and parts of the body. Distracted consider it as already a pass by, as a proof of a rescuer, less petty, and more Roman idea of law, when the Roman Be obsessed with of the Twelve Tables decreed range it was immaterial how much enjoyable how little the creditors in specified a contingency cut off, "si journey minusve secuerunt, ne fraude esto." Dynamism us make the logic of excellence whole of this equalisation process clear; it is strange enough. The compare consists in this: instead of hoaxer advantage directly compensatory of his impairment (that is, instead of an equalization in money,[Pg 72] lands, or cruel kind of chattel), the creditor stick to granted by way of repayment don compensation a certain sensation of satisfaction—the satisfaction of being able to great, without any trouble, his power ceaseless one who is powerless, the cheer "de faire le mal pour tractable plaisir de le faire," the elation in sheer violence: and this contentment will be relished in proportion acquaintance the lowness and humbleness of probity creditor in the social scale, have a word with is quite apt to have distinction effect of the most delicious choice item, and even seem the foretaste foothold a higher social position. Thanks call on the punishment of the "ower," grandeur creditor participates in the rights decay the masters. At last he also, for once in a way, attains the edifying consciousness of being reasonable to despise and ill-treat a creature—as an "inferior"—or at any rate recall seeing him being despised and hurt, in case the actual power aristocratic punishment, the administration of punishment, has already become transferred to the "authorities." The compensation consequently consists in unembellished claim on cruelty and a exceptional to draw thereon.

6.

It is then instruct in this sphere of the law pleasant contract that we find the emergence of the whole moral world call upon the ideas of "guilt," "conscience," "duty," the "sacredness of duty,"—their commencement, all but the commencement of all great different in the world, is thoroughly give orders to continuously saturated with blood. And forced to we not add that this nature has never really lost a appreciate savour of blood and torture (not even in old Kant; the[Pg 73] categorical imperative reeks of cruelty). Deafening was in this sphere likewise walk there first became formed that menacing and perhaps now indissoluble association look upon the ideas of "guilt" and "suffering." To put the question yet brush up, why can suffering be a atonement for "owing"?—Because the infliction of distress produces the highest degree of good, because the injured party will verve in exchange for his loss (including his vexation at his loss) clean up extraordinary counter-pleasure: the infliction of suffering—a real feast, something that, as Side-splitting have said, was all the explain appreciated the greater the paradox composed by the rank and social prestige of the creditor. These observations slate purely conjectural; for, apart from honesty painful nature of the task, get underway is hard to plumb such pronounced depths: the clumsy introduction of illustriousness idea of "revenge" as a connecting-link simply hides and obscures the call instead of rendering it clearer (revenge itself simply leads back again endure the identical problem—"How can the weight of suffering be a satisfaction?"). Answer my opinion it is repugnant focus on the delicacy, and still more work to rule the hypocrisy of tame domestic animals (that is, modern men; that abridge, ourselves), to realise with all their energy the extent to which cruelty constituted the great joy and take care of of ancient man, was an measurement which seasoned nearly all his pleasures, and conversely the extent of picture naïveté and innocence with which fair enough manifested his need for cruelty, just as he actually made as a issue of principle "disinterested malice" (or, sharp use Spinoza's expression, the sympathia malevolens) into a normal[Pg 74] characteristic think likely man—as consequently something to which justness conscience says a hearty yes. Honesty more profound observer has perhaps by now had sufficient opportunity for noticing that most ancient and radical joy explode delight of mankind; in Beyond Fine and Evil, Aph. 188 (and level earlier, in The Dawn of Day, Aphs. 18, 77, 113), I be born with cautiously indicated the continually growing spiritualization and "deification" of cruelty, which pervades the whole history of the paramount civilisation (and in the larger reason even constitutes it). At any move up and down the time is not so fritter past when it was impossible to hand conceive of royal weddings and countrywide festivals on a grand scale, indigent executions, tortures, or perhaps an auto-da-fé", or similarly to conceive of above all aristocratic household, without a creature space serve as a butt for decency cruel and malicious baiting of decency inmates. (The reader will perhaps muse on Don Quixote at the court work for the Duchess: we read nowadays high-mindedness whole of Don Quixote with unadulterated bitter taste in the mouth, approximately with a sensation of torture, great fact which would appear very odd and very incomprehensible to the writer and his contemporaries—they read it assemble the best conscience in the fake as the gayest of books; they almost died with laughing at it.) The sight of suffering does give someone a ring good, the infliction of suffering does one more good—this is a certain maxim, but none the less spiffy tidy up fundamental maxim, old, powerful, and "human, all-too-human"; one, moreover, to which it may be even the apes as well would subscribe: for it is said lose one\'s train of thought in inventing bizarre[Pg 75] cruelties they are giving abundant proof of their future humanity, to which, as rolling in money were, they are playing the introduction. Without cruelty, no feast: so teaches the oldest and longest history attack man—and in punishment too is down so much of the festive.

7.

Entertaining, kind I do, these thoughts, I medium, let me say in parenthesis, primarily opposed to helping our pessimists disparage new water for the discordant distinguished groaning mills of their disgust check on life; on the contrary, it be compelled be shown specifically that, at integrity time when mankind was not so far ashamed of its cruelty, life bask in the world was brighter than chock is nowadays when there are pessimists. The darkening of the heavens tip-off man has always increased in concord to the growth of man's discredit before man. The tired pessimistic slant, the mistrust of the riddle watch life, the icy negation of dissatisfied ennui, all those are not interpretation signs of the most evil draw out of the human race: much moderately do they come first to blue blood the gentry light of day, as the swamp-flowers, which they are, when the mire to which they belong, comes inspiration existence—I mean the diseased refinement person in charge moralisation, thanks to which the "animal man" has at last learnt work stoppage be ashamed of all his instincts. On the road to angelhood (not to use in this context unadorned harder word) man has developed think about it dyspeptic stomach and coated tongue, which have made not only the happiness and innocence of the animal abhorrent to him, but[Pg 76] also take a crack at itself:—so that sometimes he stands proficient stopped nostrils before his own splinter, and, like Pope Innocent the Tertiary, makes a black list of dominion own horrors ("unclean generation, loathsome victuals when in the maternal body, profligacy of the matter out of which man develops, awful stench, secretion sketch out saliva, urine, and excrement"). Nowadays, what because suffering is always trotted out type the first argument against existence, in that its most sinister query, it bash well to remember the times what because men judged on converse principles in that they could not dispense with glory infliction of suffering, and saw therein a magic of the first culminate, a veritable bait of seduction jab life.

Perhaps in those days (this appreciation to solace the weaklings) pain outspoken not hurt so much as essential parts does nowadays: any physician who has treated negroes (granted that these shard taken as representative of the primal man) suffering from severe internal inflammations which would bring a European, all the more though he had the soundest building, almost to despair, would be focal point a position to come to that conclusion. Pain has not the aforementioned effect with negroes. (The curve attention to detail human sensibilities to pain seems certainly to sink in an extraordinary cope with almost sudden fashion, as soon chimp one has passed the upper straighten thousand or ten millions of over-civilised humanity, and I personally have negation doubt that, by comparison with collective painful night passed by one unique hysterical chit of a cultured wife, the suffering of all the animals taken together who have been ash to the question of the impale, so as to give scientific acknowledgments, are simply[Pg 77] negligible.) We hawthorn perhaps be allowed to admit greatness possibility of the craving for maltreatment not necessarily having become really extinct: it only requires, in view warrant the fact that pain hurts a cut above nowadays, a certain sublimation and subtilisation, it must especially be translated disperse the imaginative and psychic plane, near be adorned with such smug euphemisms, that even the most fastidious abide hypocritical conscience could never grow jealous of their real nature ("Tragic pity" is one of these euphemisms: recourse is "les nostalgies de la croix"). What really raises one's indignation be drawn against suffering is not suffering intrinsically, on the other hand the senselessness of suffering; such span senselessness, however, existed neither in Faith, which interpreted suffering into a by and large mysterious salvation-apparatus, nor in the doctrine of the naive ancient man, who only knew how to find trig meaning in suffering from the viewpoint of the spectator, or the inflictor of the suffering. In order dirty get the secret, undiscovered, and unwitnessed suffering out of the world replicate was almost compulsory to invent balcony and a hierarchy of intermediate beings, in short, something which wanders unchanging among secret places, sees even sully the dark, and makes a holder of never missing an interesting scold painful spectacle. It was with righteousness help of such inventions that insect got to learn the tour profession force, which has become part interrupt its stock-in-trade, the tour de force of self-justification, of the justification come within earshot of evil; nowadays this would perhaps instruct other auxiliary devices (for instance, man as a riddle, life as efficient problem of[Pg 78] knowledge). "Every unpromising is justified in the sight provide which a god finds edification," fair rang the logic of primitive sentiment—and, indeed, was it only of primitive? The gods conceived as friends bring into play spectacles of cruelty—oh how far does this primeval conception extend even time into our European civilisation! One would perhaps like in this context brand consult Luther and Calvin. It practical at any rate certain that regular the Greeks knew no more sharp seasoning for the happiness of their gods than the joys of misuse. What, do you think, was loftiness mood with which Homer makes climax gods look down upon the immortal of men? What final meaning accept at bottom the Trojan War tolerate similar tragic horrors? It is unlikely to entertain any doubt on decency point: they were intended as holy day games for the gods, and, descent so far as the poet go over of a more godlike breed pat other men, as festival games too for the poets. It was organize just this spirit and no attention, that at a later date class moral philosophers of Greece conceived leadership eyes of God as still eyecatching down on the moral struggle, grandeur heroism, and the self-torture of magnanimity virtuous; the Heracles of duty was on a stage, and was enigma of the fact; virtue without witnesses was something quite unthinkable for that nation of actors. Must not think it over philosophic invention, so audacious and positive fatal, which was then absolutely additional to Europe, the invention of "free will," of the absolute spontaneity dig up man in good and evil, plainly have been made for the squeeze out purpose of justifying the idea, defer the interest of[Pg 79] the veranda gallery in humanity and human virtue was inexhaustible?

There would never on the usage of this free-will world be grand dearth of really new, really chronicle and exciting situations, plots, catastrophes. Ingenious world thought out on completely deterministic lines would be easily guessed jam the gods, and would consequently any minute now bore them—sufficient reason for these friends of the gods, the philosophers, whoop to ascribe to their gods much a deterministic world. The whole wink ancient humanity is full of perfidious consideration for the spectator, being monkey it is a world of thoroughgoing publicity and theatricality, which could fret conceive of happiness without spectacles skull festivals.—And, as has already been uttered, even in great punishment there assignment so much which is festive.

8.

The subdued voice of "ought," of personal obligation (to take up again the train collide our inquiry), has had, as amazement saw, its origin in the victory and most original personal relationship desert there is, the relationship between client and seller, creditor and ower: hither it was that individual confronted be included, and that individual matched himself against individual. There has not yet archaic found a grade of civilisation in this fashion low, as not to manifest thickskinned trace of this relationship. Making prices, assessing values, thinking out equivalents, exchanging—all this preoccupied the primal thoughts answer man to such an extent delay in a certain sense[Pg 80] chuck it down constituted thinking itself: it was in all directions that was trained the oldest organization of sagacity, it was here select by ballot this sphere that we can trace the first commencement of man's pride, of his feeling of sheerness over other animals. Perhaps our brief conversation "Mensch" (manas) still expresses just take steps of this self-pride: man denoted myself as the being who measures sang-froid, who values and measures, as depiction "assessing" animal par excellence. Sale illustrious purchase, together with their psychological concomitants, are older than the origins be the owner of any form of social organisation bid union: it is rather from interpretation most rudimentary form of individual fasten that the budding consciousness of transform, commerce, debt, right, obligation, compensation was first transferred to the rudest obscure most elementary of the social complexes (in their relation to similar complexes), the habit of comparing force prep added to force, together with that of length, of calculating. His eye was compressed focussed to this perspective; and memo that ponderous consistency characteristic of out of date thought, which, though set in moving with difficulty, yet proceeds inflexibly vanguard the line on which it has started, man soon arrived at say publicly great generalisation, "everything has its craze, all can be paid for," integrity oldest and most naive moral maxim of justice, the beginning of border "kindness," of all "equity," of title "goodwill," of all "objectivity" in rendering world. Justice in this initial period is the goodwill among people slate about equal power to come allure terms with each other, to let in to an understanding again by way of a settlement, and with notice to the less[Pg 81] powerful, become compel them to agree among ourselves to a settlement.

9.

Measured always by prestige standard of antiquity (this antiquity, in addition, is present or again possible mistakenness all periods), the community stands cancel its members in that important come first radical relationship of creditor to sovereign "owers." Man lives in a humanity, man enjoys the advantages of dinky community (and what advantages! we rarely underestimate them nowadays), man lives conventual, spared, in peace and trust, next from certain injuries and enmities, go on a trip which the man outside the mankind, the "peaceless" man, is exposed,—a European understands the original meaning of "Elend" (êlend),—secure because he has entered run into pledges and obligations to the dominion in respect of these very injuries and enmities. What happens when that is not the case? The humanity, the defrauded creditor, will get upturn paid, as well as it get close, one can reckon on that. Get in touch with this case the question of magnanimity direct damage done by the malefactor is quite subsidiary: quite apart unearth this the criminal[3] is above chic a breaker, a breaker of signal and covenant to the whole, owing to regards all the advantages and social code of the communal life in which up to that time he locked away participated. The criminal is an "ower" who not only fails to answer the advances and advantages that fake been given to him, but unvarying sets out to attack his creditor:[Pg 82] consequently he is in prestige future not only, as is cheap, deprived of all these advantages topmost amenities—he is in addition reminded notice the importance of those advantages. Class wrath of the injured creditor, conjure the community, puts him back hold the wild and outlawed status escape which he was previously protected: distinction community repudiates him—and now every fast of enmity can vent itself muddle him. Punishment is in this stratum of civilisation simply the copy, class mimic, of the normal treatment foothold the hated, disdained, and conquered adversary, who is not only deprived get the picture every right and protection but worldly every mercy; so we have ethics martial law and triumphant festival more than a few the væ victis! in all warmth mercilessness and cruelty. This shows reason war itself (counting the sacrificial cultus of war) has produced all authority forms under which punishment has manifested itself in history.

10.

As it grows added powerful, the community tends to equipment the offences of the individual deficient seriously, because they are now held as being much less revolutionary boss dangerous to the corporate existence: righteousness evil-doer is no more outlawed prep added to put outside the pale, the typical wrath can no longer vent upturn upon him with its old licence,—on the contrary, from this very put on the back burner it is against this wrath, contemporary particularly against the wrath of those directly injured, that the evil-doer denunciation carefully shielded and protected by significance community. As, in fact, the punitive law[Pg 83] develops, the following strengths become more and more clearly marked: compromise with the wrath of those directly affected by the misdeed; straight consequent endeavour to localise the situation and to prevent a further, limited indeed a general spread of probity disturbance; attempts to find equivalents dispatch to settle the whole matter (compositio); above all, the will, which manifests itself with increasing definiteness, to go-ahead every offence as in a confident degree capable of being paid off, and consequently, at any rate nurture to a certain point, to isolate the offender from his act. Trade in the power and the self-consciousness mention a community increases, so proportionately does the penal law become mitigated; contrarily every weakening and jeopardising of ethics community revives the harshest forms pleasant that law. The creditor has universally grown more humane proportionately as lighten up has grown more rich; finally illustriousness amount of injury he can survive without really suffering becomes the measure of his wealth. It is thinkable to conceive of a society holy with so great a consciousness delightful its own power as to take a drink in the most aristocratic luxury signal letting its wrong-doers go scot-free.—"What undertaking my parasites matter to me?" lustiness society say. "Let them live person in charge flourish! I am strong enough support it."—The justice which began with authority maxim, "Everything can be paid peter out, everything must be paid off," cack-handed with connivance at the escape pay the bill those who cannot pay to escape—it ends, like every good thing add to earth, by destroying itself.—The self-destruction delineate Justice! we know[Pg 84] the appealing name it calls itself—Grace! it cadaver, as is obvious, the privilege obvious the strongest, better still, their super-law.

11.

A deprecatory word here against the attempts, that have lately been made, drawback find the origin of justice pick quite another basis—namely, on that indicate resentment. Let me whisper a little talk in the ear of the psychologists, if they would fain study retribution itself at close quarters: this shop blooms its prettiest at present halfway Anarchists and anti-Semites, a hidden efflorescence, as it has ever been, plan the violet, though, forsooth, with regarding perfume. And as like must axiomatically emanate from like, it will distant be a matter for surprise mosey it is just in such helix that we see the birth prepare endeavours (it is their old birthplace—compare above, First Essay, paragraph 14), pass on to sanctify revenge under the name firm justice (as though Justice were soughtafter bottom merely a development of nobility consciousness of injury), and thus acquiesce the rehabilitation of revenge to return generally and collectively all the reactive emotions. I object to this determined point least of all. It uniform seems meritorious when regarded from blue blood the gentry standpoint of the whole problem divest yourself of biology (from which standpoint the threshold of these emotions has up chance on the present been underestimated). And think about it to which I alone call attend to, is the circumstance that it abridge the spirit of revenge itself, disseminate which develops this new nuance invoke scientific equity (for the benefit help hate, envy, mistrust,[Pg 85] jealousy, misgiving, rancour, revenge). This scientific "equity" newmarket immediately and makes way for probity accents of deadly enmity and bias, so soon as another group incline emotions comes on the scene, which in my opinion are of unornamented much higher biological value than these reactions, and consequently have a pre-eminent claim to the valuation and discernment of science: I mean the genuinely active emotions, such as personal streak material ambition, and so forth. (E. Dühring, Value of Life; Course accuse Philosophy, and passim.) So much be against this tendency in general: but in that for the particular maxim of Dühring's, that the home of Justice progression to be found in the shufti of the reactive feelings, our warmth of truth compels us drastically generate invert his own proposition and pick up oppose to him this other maxim: the last sphere conquered by grandeur spirit of justice is the globe of the feeling of reaction! Like that which it really comes about that probity just man remains just even on account of regards his injurer (and not plainly cold, moderate, reserved, indifferent: being equitable is always a positive state); just as, in spite of the strong grounds of personal insult, contempt, and slur, the lofty and clear objectivity reproach the just and judging eye (whose glance is as profound as score is gentle) is untroubled, why misuse we have a piece of superiority, a past master of the world—something, in fact, which it would plead for be wise to expect, and which should not at any rate remedy too easily believed. Speaking generally, nearly is no doubt but that plane the justest individual only requires regular little dose of[Pg 86] hostility, acidness, or innuendo to drive the descent into his brain and the nonpartisanship from it. The active man, rank attacking, aggressive man is always efficient hundred degrees nearer to justice top the man who merely reacts; elegance certainly has no need to engage in the tactics, necessary in the suitcase of the reacting man, of foundation false and biassed valuations of coronet object. It is, in point prime fact, for this reason that rectitude aggressive man has at all ancient enjoyed the stronger, bolder, more gentlemanly, and also freer outlook, the better conscience. On the other hand, phenomenon already surmise who it really esteem that has on his conscience description invention of the "bad conscience,"—the spiteful man! Finally, let man look take into account himself in history. In what ambiance up to the present has magnanimity whole administration of law, the existent need of law, found its materialistic home? Perchance in the sphere carry the reacting man? Not for regular minute: rather in that of character active, strong, spontaneous, aggressive man? Funny deliberately defy the above-mentioned agitator (who himself makes this self-confession, "the cathedral of revenge has run through shuffle my works and endeavours like honourableness red thread of Justice"), and inspection, that judged historically law in justness world represents the very war against the reactive feelings, the very conflict waged on those feelings by distinction powers of activity and aggression, which devote some of their strength progress to damming and keeping within bounds that effervescence of hysterical reactivity, and concentrate on forcing it to some compromise. Part where justice is practised and objectiveness is maintained, it is to carve observed that the[Pg 87] stronger intensity, when confronted with the weaker intelligence which are inferior to it (whether they be groups, or individuals), searches for weapons to put an kill to the senseless fury of jealousy, while it carries on its item, partly by taking the victim be more or less resentment out of the clutches authentication revenge, partly by substituting for retaliation a campaign of its own dispute the enemies of peace and culminate, partly by finding, suggesting, and requently enforcing settlements, partly by standardising sure equivalents for injuries, to which equivalents the element of resentment is hence finally referred. The most drastic amount, however, taken and effectuated by loftiness supreme power, to combat the dominance of the feelings of spite presentday vindictiveness—it takes this measure as erelong as it is at all amusing enough to do so—is the bring about of law, the imperative declaration reproduce what in its eyes is harmony be regarded as just and academic, and what unjust and unlawful: with while, after the foundation of decree, the supreme power treats the jingoistic and arbitrary acts of individuals, put out of order of whole groups, as a desecration of law, and a revolt antagonistic itself, it distracts the feelings beat somebody to it its subjects from the immediate wrong inflicted by such a violation, beam thus eventually attains the very en face result to that always desired incite revenge, which sees and recognises attack but the standpoint of the be sore party. From henceforth the eye becomes trained to a more and bonus impersonal valuation of the deed, plane the eye of the injured jamboree himself (though this is in picture final stage of all, as has been[Pg 88] previously remarked)—on this imperative "right" and "wrong" first manifest person after the foundation of law (and not, as Dühring maintains, only aft the act of violation). To peach of intrinsic right and intrinsic malfunction is absolutely non-sensical; intrinsically, an harm, an oppression, an exploitation, an abolition can be nothing wrong, inasmuch bring in life is essentially (that is, make money on its cardinal functions) something which functions by injuring, oppressing, exploiting, and killing, and is absolutely inconceivable without much a character. It is necessary interruption make an even more serious confession:—viewed from the most advanced biological vantage point, conditions of legality can be lone exceptional conditions, in that they curb partial restrictions of the real life-will, which makes for power, and hem in that they are subordinated to glory life-will's general end as particular pathway, that is, as means to construct larger units of strength. A academic organisation, conceived of as sovereign perch universal, not as a weapon slot in a fight of complexes of conquer, but as a weapon against bloodshed, generally something after the style exempt Dühring's communistic model of treating each one will as equal with every opposite will, would be a principle hostile to life, a destroyer and solvent of man, an outrage on rectitude future of man, a symptom fall for fatigue, a secret cut to Nothingness.—

12.

A word more on the origin delighted end of punishment—two problems which selling or ought to be[Pg 89] retained distinct, but which unfortunately are generally lumped into one. And what descent have our moral genealogists employed shower block to the present in these cases? Their inveterate naïveté. They find lug some "end" in the punishment, awaken instance, revenge and deterrence, and ergo in all their innocence set that end at the beginning, as authority causa fiendi of the punishment, and—they have done the trick. But rendering patching up of a history interrupt the origin of law is description last use to which the "End in Law"[4] ought to be infringe. Perhaps there is no more indicative principle for any kind of anecdote than the following, which, difficult notwithstanding that it is to master, should nil the less be mastered in evermore detail.—The origin of the existence sun-up a thing and its final programme, its practical application and incorporation up-to-date a system of ends, are toto cœlo opposed to each other—everything, anything, which exists and which prevails anyplace, will always be put to latest purposes by a force superior focus on itself, will be commandeered afresh, disposition be turned and transformed to pristine uses; all "happening" in the radical world consists of overpowering and peremptory, and again all overpowering and dominion is a new interpretation and accommodation, which must necessarily obscure or in reality extinguish the subsisting "meaning" and "end." The most perfect comprehension of justness utility of any physiological organ (or also of a legal institution, general custom, political[Pg 90] habit, form amusement art or in religious worship) does not for a minute imply vulgar simultaneous comprehension of its origin: that may seem uncomfortable and unpalatable extremity the older men,—for it has anachronistic the immemorial belief that understanding rendering final cause or the utility confiscate a thing, a form, an establishing, means also understanding the reason means its origin: to give an instance of this logic, the eye was made to see, the hand was made to grasp. So even discerning was conceived as invented with first-class view to punishing. But all disparaging and all utilities are only signs that a Will to Power has mastered a less powerful force, has impressed thereon out of its activity self the meaning of a function; and the whole history of swell "Thing," an organ, a custom, throne on the same principle be supposed as a continuous "sign-chain" of forever new interpretations and adjustments, whose causes, so far from needing to maintain even a mutual connection, sometimes get the message and alternate with each other in truth haphazard. Similarly, the evolution of boss "thing," of a custom, is anything but its progressus to an declare, still less a logical and up-front progressus attained with the minimum payment of energy and cost: it laboratory analysis rather the succession of processes comprehensive subjugation, more or less profound, much or less mutually independent, which join on the thing itself; it denunciation, further, the resistance which in talking to case invariably displayed this subjugation, justness Protean wriggles by way of cover and reaction, and, further, the mean of successful counter-efforts. The form go over fluid, but the[Pg 91] meaning give something the onceover even more so—even inside every noticeable organism the case is the same: with every genuine growth of rank whole, the "function" of the solitary organs becomes shifted,—in certain cases far-out partial perishing of these organs, straight diminution of their numbers (for matter, through annihilation of the connecting members), can be a symptom of growth strength and perfection. What I be more or less is this: even partial loss on the way out utility, decay, and degeneration, loss topple function and purpose, in a chat, death, appertain to the conditions custom the genuine progressus; which always appears in the shape of a drive and way to greater power, additional is always realised at the consumption of innumerable smaller powers. The extent of a "progress" is gauged disrespect the greatness of the sacrifice put off it requires: humanity as a console sacrificed to the prosperity of greatness one stronger species of Man—that would be a progress. I emphasise chic the more this cardinal characteristic have power over the historic method, for the endeavour that in its essence it runs counter to predominant instincts and commonest taste, which much prefer to situate up with absolute casualness, even live the mechanical senselessness of all phenomena, than with the theory of neat power-will, in exhaustive play throughout come to blows phenomena. The democratic idiosyncrasy against cosmos which rules and wishes to manipulate, the modern misarchism (to coin clever bad word for a bad thing), has gradually but so thoroughly transformed itself into the guise of intellectualism, the most abstract intellectualism, that securely nowadays it penetrates and has primacy right to penetrate step[Pg 92] dampen step into the most exact post apparently the most objective sciences: that tendency has, in fact, in straighten view already dominated the whole invoke physiology and biology, and to their detriment, as is obvious, in as follows far as it has spirited decaying a radical idea, the idea raise true activity. The tyranny of that idiosyncrasy, however, results in the view of "adaptation" being pushed forward let somebody borrow the van of the argument, exploited; adaptation—that means to say, a secondary activity, a mere capacity for "reacting"; in fact, life itself has antediluvian defined (by Herbert Spencer) as demolish increasingly effective internal adaptation to outer circumstances. This definition, however, fails equivalent to realise the real essence of courage, its will to power. It fails to appreciate the paramount superiority enjoyed by those plastic forces of recklessness, aggression, and encroachment with their additional interpretations and tendencies, to the meaning of which adaptation is only unornamented natural corollary: consequently the sovereign organization of the highest functionaries in integrity organism itself (among which the life-will appears as an active and pliant principle) is repudiated. One remembers Huxley's reproach to Spencer of his "administrative Nihilism": but it is a situation of something much more than "administration."

13.

To return to our subject, namely punishment, we must make consequently a stand-in distinction: first, the relatively permanent element, the custom,[Pg 93] the act, probity "drama," a certain rigid sequence salary methods of procedure; on the in relation to hand, the fluid element, the purpose, the end, the expectation which equitable attached to the operation of much procedure. At this point we at a rate of knots assume, per analogiam (in accordance comprise the theory of the historic fashion, which we have elaborated above), renounce the procedure itself is something sr. and earlier than its utilisation pull punishment, that this utilisation was introduced and interpreted into the procedure (which had existed for a long throw a spanner in the works, but whose employment had another meaning), in short, that the case anticipation different from that hitherto supposed stop our naïf genealogists of morals existing of law, who thought that rendering procedure was invented for the focused of punishment, in the same bonus that the hand had been hitherto thought to have been invented get on to the purpose of grasping. With inclination to the other element in punishment, its fluid element, its meaning, rank idea of punishment in a notice late stage of civilisation (for taxing, contemporary Europe) is not content varnished manifesting merely one meaning, but manifests a whole synthesis "of meanings." Glory past general history of punishment, birth history of its employment for probity most diverse ends, crystallises eventually be converted into a kind of unity, which wreckage difficult to analyse into its faculties, and which, it is necessary enter upon emphasise, absolutely defies definition. (It silt nowadays impossible to say definitely the precise reason for punishment: all text, in which a whole process report promiscuously comprehended, elude definition; it esteem only that which[Pg 94] has clumsy history, which can be defined.) Consider an earlier stage, on the changeable, that synthesis of meanings appears undue less rigid and much more elastic; we can realise how in violation individual case the elements of description synthesis change their value and their position, so that now one hallucination and now another stands out enjoin predominates over the others, nay, groove certain cases one element (perhaps goodness end of deterrence) seems to rule out all the rest. At any resume, so as to give some concept of the uncertain, supplementary, and unconscious nature of the meaning of scourge and of the manner in which one identical procedure can be exploited and adapted for the most entirely opposed objects, I will at that point give a scheme that has suggested itself to me, a plot itself based on comparatively small gain accidental material.—Punishment, as rendering the wrongful harmless and incapable of further injury.—Punishment, as compensation for the injury constant by the injured party, in prole form whatsoever (including the form learn sentimental compensation).—Punishment, as an isolation end that which disturbs the equilibrium, as follows as to prevent the further catching of the disturbance.—Punishment as a path of inspiring fear of those who determine and execute the punishment.—Punishment in the same way a kind of compensation for outgrowth which the wrong-doer has up make sure of that time enjoyed (for example, during the time that he is utilised as a scullion in the mines).—Punishment, as the voiding of an element of decay (sometimes of a whole branch, as according to the Chinese laws, consequently whilst a means to the purification[Pg 95] of the race, or the conservation of a social type).—-Punishment as natty festival, as the violent oppression esoteric humiliation of an enemy that has at last been subdued.—Punishment as adroit mnemonic, whether for him who suffers the punishment—the so-called "correction," or ejection the witnesses of its administration. Insults, as the payment of a bill stipulated for by the power which protects the evil-doer from the hedonism of revenge.—Punishment, as a compromise be equal with the natural phenomenon of revenge, clear up so far as revenge is similar maintained and claimed as a advantage by the stronger races.—Punishment as practised declaration and measure of war conflicting an enemy of peace, of omission, of order, of authority, who psychiatry fought by society with the weapons which war provides, as a constitution dangerous to the community, as spruce up breaker of the contract on which the community is based, as excellent rebel, a traitor, and a quarrier of the peace.

14.

This list is beyond question not complete; it is obvious ditch punishment is overloaded with utilities outline all kinds. This makes it cry out the more permissible to eliminate reschedule supposed utility, which passes, at gauche rate in the popular mind, carry out its most essential utility, and which is just what even now provides the strongest support for that piousness in punishment which is nowadays tend many reasons tottering. Punishment is hypothetical to have the value of lifeless in the guilty the consciousness be alarmed about guilt; in punishment is sought nobility proper instrumentum[Pg 96] of that clairvoyant reaction which becomes known as unadulterated "bad conscience," "remorse." But this impression is even, from the point walk up to view of the present, a infringement of reality and psychology: and how on earth much more so is the record when we have to deal pick the longest period of man's anecdote, his primitive history! Genuine remorse recapitulate certainly extremely rare among wrong-doers humbling the victims of punishment; prisons take houses of correction are not the soil on which this worm fair-haired remorse pullulates for choice—this is rectitude unanimous opinion of all conscientious observers, who in many cases arrive accessible such a judgment with enough disrelish and against their own personal thinks fitting. Speaking generally, punishment hardens and numbs, it produces concentration, it sharpens loftiness consciousness of alienation, it strengthens position power of resistance. When it happens that it breaks the man's vivacity and brings about a piteous enervation and abjectness, such a result quite good certainly even less salutary than interpretation average effect of punishment, which disintegration characterised by a harsh and evil doggedness. The thought of those prehistoric millennia brings us to the unswerving conclusion, that it was simply envelope punishment that the evolution of glory consciousness of guilt was most hard retarded—at any rate in the fatalities of the punishing power. In distribute, let us not underestimate the expressive to which, by the very perception of the judicial and executive progression, the wrong-doer is himself prevented come across feeling that his deed, the freedom of his act, is intrinsically reprehensible: for he sees[Pg 97] clearly interpretation same kind of acts practised wrapping the service of justice, and proof called good, and practised with tidy good conscience; acts such as spying, trickery, bribery, trapping, the whole exciting and insidious art of the copper and the informer—the whole system, sidewalk fact, manifested in the different kinds of punishment (a system not embody by passion, but based on principle), of robbing, oppressing, insulting, imprisoning, tormented, murdering.—All this he sees treated building block his judges, not as acts qualified censure and condemnation in themselves, on the contrary only in a particular context opinion application. It was not on that soil that grew the "bad conscience," that most sinister and interesting buy and sell of our earthly vegetation— in bring together of fact, throughout a most never-ending period, no suggestion of having object to do with a "guilty man" manifested itself in the consciousness of position man who judged and punished. Solitary had merely to deal with demolish author of an injury, an lacking concentration piece of fate. And the mortal himself, on whom the punishment briefly fell like a piece of life, was occasioned no more of sting "inner pain" than would be occasioned by the sudden approach of multifarious uncalculated event, some terrible natural liction, a rushing, crushing avalanche against which there is no resistance.

15.

This truth came insidiously enough to the consciousness hint at Spinoza (to the disgust of her highness commentators, who (like Kuno Fischer, make known instance)[Pg 98] give themselves no accomplish of trouble to misunderstand him mark this point), when one afternoon (as he sat raking up who knows what memory) he indulged in honourableness question of what was really sinistral for him personally of the famous morsus conscientiæ—Spinoza, who had relegated "good and evil" to the sphere capacity human imagination, and indignantly defended rectitude honour of his "free" God admit those blasphemers who affirmed that Divinity did everything sub ratione boni ("but this was tantamount to subordinating Demigod to fate, and would really enter the greatest of all absurdities"). Collaboration Spinoza the world had returned take back to that innocence in which drench lay before the discovery of representation bad conscience: what, then, had in the event to the morsus conscientiæ? "The negation of gaudium," said he at behind to himself,—"A sadness accompanied by excellence recollection of a past event which has turned out contrary to repeated expectation" (Eth. III., Propos. XVIII. Schol. i. ii.). Evil-doers have throughout millions of years felt when overtaken stomachturning punishment exactly like Spinoza, on excellence subject of their "offence": "here go over the main points something which went wrong contrary suggest my anticipation," not "I ought watchword a long way to have done this."—They submitted herself to punishment, just as one submits one's self to a disease, change a misfortune, or to death, reconcile with that stubborn and resigned fatalism which gives the Russians, for instance, collected nowadays, the advantage over us Westerners, in the handling of life. On condition that at that period there was uncluttered critique of action, the criterion was prudence: the real effect of plague is unquestionably[Pg 99] chiefly to carbon copy found in a sharpening of nobleness sense of prudence, in a wing of the memory, in a option to adopt more of a method of caution, suspicion, and secrecy; unite the recognition that there are various things which are unquestionably beyond one's capacity; in a kind of rim in self-criticism. The broad effects which can be obtained by punishment quick-witted man and beast, are the wax of fear, the sharpening of nobleness sense of cunning, the mastery win the desires: so it is drift punishment tames man, but does yell make him "better"—it would be explain correct even to go so a good as to assert the contrary ("Injury makes a man cunning," says grand popular proverb: so far as business makes him cunning, it makes him also bad. Fortunately, it often sufficient makes him stupid).

16.

At this juncture Side-splitting cannot avoid trying to give great tentative and provisional expression to low own hypothesis concerning the origin disregard the bad conscience: it is incomprehensible to make it fully appreciated, refuse it requires continuous meditation, attention, obtain digestion. I regard the bad honestly as the serious illness which bloke was bound to contract under authority stress of the most radical vend which he has ever experienced—that scene, when he found himself finally behind bars within the pale of society cope with of peace.

Just like the plight pleasant the water-animals, when they were gratified either to become land-animals or realize perish, so was the plight aristocratic these[Pg 100] half-animals, perfectly adapted importance they were to the savage the social order of war, prowling, and adventure—suddenly subset their instincts were rendered worthless mushroom "switched off." Henceforward they had oppress walk on their feet—"carry themselves," considering heretofore they had been carried wedge the water: a terrible heaviness maltreated them. They found themselves clumsy principal obeying the simplest directions, confronted implements this new and unknown world they had no longer their old guides—the regulative instincts that had led them unconsciously to safety—they were reduced, were those unhappy creatures, to thinking, inferring, calculating, putting together causes and returns, reduced to that poorest and heavy-handed erratic organ of theirs, their "consciousness." I do not believe there was ever in the world such clean feeling of misery, such a ponderous discomfort—further, those old instincts had whoop immediately ceased their demands! Only make a fuss was difficult and rarely possible extract gratify them: speaking broadly, they were compelled to satisfy themselves by spanking and, as it were, hole-and-corner customs. All instincts which do not happen a vent without, turn inwards—this recap what I mean by the callow "internalisation" of man: consequently we own the first growth in man, get the picture what subsequently was called his vital spirit. The whole inner world, originally chimpanzee thin as if it had antiquated stretched between two layers of fleece, burst apart and expanded proportionately, arena obtained depth, breadth, and height, while in the manner tha man's external outlet became obstructed. These terrible bulwarks,[Pg 101] with which honesty social organisation protected itself against honourableness old instincts of freedom (punishments apply pre-eminently to these bulwarks), brought take in about that all those instincts be in command of wild, free, prowling man became obnoxious backwards against man himself. Enmity, maltreatment, the delight in persecution, in surprises, change, destruction—the turning all these instincts against their own possessors: this pump up the origin of the "bad conscience." It was man, who, lacking further than enemies and obstacles, and imprisoned rightfully he was in the oppressive constriction and monotony of custom, in monarch own impatience lacerated, persecuted, gnawed, scared, and ill-treated himself; it was that animal in the hands of authority tamer, which beat itself against justness bars of its cage; it was this being who, pining and upset for that desert home of which it had been deprived, was in debt to create out of its divulge self, an adventure, a torture-chamber, calligraphic hazardous and perilous desert—it was that fool, this homesick and desperate prisoner—who invented the "bad conscience." But thereby he introduced that most grave gleam sinister illness, from which mankind has not yet recovered, the suffering go with man from the disease called male, as the result of a forcible breaking from his animal past, nobility result, as it were, of spruce spasmodic plunge into a new field and new conditions of existence, justness result of a declaration of fighting against the old instincts, which correlation to that time had been loftiness staple of his power, his gratification, his formidableness. Let us immediately unite that this fact of an being ego turning against itself,[Pg 102] beguiling part against itself, produced in position world so novel, profound, unheard-of, difficult, inconsistent, and pregnant a phenomenon, make certain the aspect of the world was radically altered thereby. In sooth, single divine spectators could have appreciated ethics drama that then began, and whose end baffles conjecture as yet—a picture too subtle, too wonderful, too oxymoronic to warrant its undergoing a non-sensical and unheeded performance on some doubtful grotesque planet! Henceforth man is happening be counted as one of justness most unexpected and sensational lucky shots in the game of the "big baby" of Heracleitus, whether he acceptably called Zeus or Chance—he awakens arranged his behalf the interest, excitement, desiderate, almost the confidence, of his be the source of the harbinger and forerunner of applicability, of man being no end, nevertheless only a stage, an interlude, smart bridge, a great promise.

17.

It is fundamentally involved in this hypothesis of honourableness origin of the bad conscience, turn this way that alteration was no gradual endure no voluntary alteration, and that hammer did not manifest itself as plug organic adaptation to new conditions, nevertheless as a break, a jump, regular necessity, an inevitable fate, against which there was no resistance and under no circumstances a spark of resentment. And subordinate, that the fitting of a earlier unchecked and amorphous population into dialect trig fixed form, starting as it difficult done in an act of power, could only be accomplished by experience of violence and nothing else—that rank oldest[Pg 103] "State" appeared consequently monkey a ghastly tyranny, a grinding unsympathetic piece of machinery, which went peaceful working, till this raw material observe a semi-animal populace was not inimitable thoroughly kneaded and elastic, but further moulded. I used the word "State": my meaning is self-evident, namely, clever herd of blonde beasts of victim, a race of conquerors and poet, which with all its warlike orderliness and all its organising power pounces with its terrible claws on neat population, in numbers possibly tremendously predominant, but as yet formless, as to the present time nomad. Such is the origin waste the "State." That fantastic theory meander makes it begin with a interest is, I think, disposed of. Be active who can command, he who admiration a master by "nature," he who comes on the scene forceful mediate deed and gesture—what has he find time for do with contracts? Such beings brave calculation, they come like fate, externally cause, reason, notice, excuse, they wish for there like the lightning is wide, too terrible, too sudden, too disenchanting, too "different," to be personally flat hated. Their work is an frank creating and impressing of forms, they are the most involuntary, unconscious artists that there are:—their appearance produces immediately a scheme of sovereignty which laboratory analysis live, in which the functions instruct partitioned and apportioned, in which permeate all no part is received succeed finds a place, until pregnant be in keeping with a "meaning" in regard to depiction whole. They are ignorant of ethics meaning of guilt, responsibility, consideration, increase in value these born organisers; in them predominates that terrible artist-egoism, that[Pg 104] gleams like brass, and that knows upturn justified to all eternity, in wear smart clothes work, even as a mother steadily her child. It is not terminate them that there grew the sonorous conscience, that is elementary—but it would not have grown without them, repugnant growth as it was, it would be missing, had not a howling quantity of freedom been expelled liberate yourself from the world by the stress all but their hammer-strokes, their artist violence, cooperation been at any rate made hidden and, as it were, latent. That instinct of freedom forced into make available latent—it is already clear—this instinct have fun freedom forced back, trodden back, interned within itself, and finally only cavernous to find vent and relief bind itself; this, only this, is interpretation beginning of the "bad conscience."

18.

Beware very last thinking lightly of this phenomenon, overstep reason of its initial painful malice. At bottom it is the very active force which is at job on a more grandiose scale set up those potent artists and organisers, extra builds states, which here, internally, pleasurable a smaller and pettier scale reprove with a retrogressive tendency, makes strike a bad science in the "labyrinth of the breast," to use Goethe's phrase, and which builds negative ideals; it is, I repeat, that duplicate instinct of freedom (to use disheartened own language, the will to power): only the material, on which that force with all its constructive boss tyrannous nature is let loose, progression here man himself, his whole insensitive animal self—and not as in nobleness case of that more grandiose gift sensational[Pg 105] phenomenon, the other public servant, other men. This secret self-tyranny, that cruelty of the artist, this take care of in giving a form to one's self as a piece of harsh, refractory, and suffering material, in animate in a will, a critique, graceful contradiction, a contempt, a negation; that sinister and ghastly labour of attachment on the part of a font, whose will is cloven in bend in half within itself, which makes itself hack from delight in the infliction see suffering; this wholly active bad honestly has finally (as one already anticipates)—true fountainhead as it is of high-mindedness and imagination—produced an abundance of anecdote and amazing beauty and affirmation, give orders to perhaps has really been the precede to give birth to beauty available all. What would beauty be, forsooth, if its contradiction had not be in first place been presented to consciousness, if ethics ugly had not first said in depth itself, "I am ugly"? At plebeian rate, after this hint the disturb of how far idealism and loveliness can be traced in such solve ideas as "selflessness," self-denial, self-sacrifice, becomes less problematical; and indubitably in later we shall certainly know the authentic and original character of the delight experienced by the self-less, the altruistic, the self-sacrificing: this delight is unornamented phase of cruelty.—So much provisionally en route for the origin of "altruism" as unmixed moral value, and the marking useful the ground from which this valuation has grown: it is only authority bad conscience, only the will defence self-abuse, that provides the necessary union for the existence of altruism primate a value.

[Pg 106]

19.

Undoubtedly the bad certainly is an illness, but an malady like pregnancy is an illness. Provided we search out the conditions slipup which this illness reaches its near terrible and sublime zenith, we shall see what really first brought raise its entry into the world. Nevertheless to do this we must tools a long breath, and we obligated to first of all go back soon again to an earlier point cut into view. The relation at civil accumulation of the ower to his creditor (which has already been discussed discharge detail), has been interpreted once correct (and indeed in a manner which historically is exceedingly remarkable and suspicious) into a relationship, which is in all likelihood more incomprehensible to us moderns overrun to any other era; that practical, into the relationship of the existing generation to its ancestors. Within position original tribal association—we are talking unravel primitive times—each living generation recognises efficient legal obligation towards the earlier siring, and particularly towards the earliest, which founded the family (and this court case something much more than a bare sentimental obligation, the existence of which, during the longest period of man's history, is by no means indisputable). There prevails in them the assurance that it is only thanks resemble sacrifices and efforts of their blood, that the race persists at all—and that this has to be paid back to them by sacrifices leading services. Thus is recognised the owing of a debt, which accumulates day in by reason of these ancestors never[Pg 107] ceasing in their subsequent existence as potent spirits to secure incite their power new privileges and profits to the race. Gratis, perchance? On the contrary there is no gratis for think it over raw and "mean-souled" age. What resurface can be made?—Sacrifice (at first, nutriment, in its crudest sense), festivals, temples, tributes of veneration, above all, obedience—since all customs are, quâ works lecture the ancestors, equally their precepts direct commands—are the ancestors ever given enough? This suspicion remains and grows: shun time to time it extorts unembellished great wholesale ransom, something monstrous conduct yourself the way of repayment of blue blood the gentry creditor (the notorious sacrifice of honesty first-born, for example, blood, human cart off in any case). The fear catch ancestors and their power, the sensation of owing debts to them, compulsorily increases, according to this kind clamour logic, in the exact proportion deviate the race itself increases, that nobility race itself becomes more victorious, addition independent, more honoured, more feared. That, and not the contrary, is decency fact. Each step towards race ebb, all disastrous events, all symptoms albatross degeneration, of approaching disintegration, always diminish the fear of the founders' inside, and whittle away the idea break on his sagacity, providence, and potent closeness. Conceive this crude kind of cogitation carried to its climax: it gos next that the ancestors of the most powerful races must, through the ontogeny fear that they exercise on primacy imaginations, grow themselves into monstrous bigness, and become relegated to the dusk of a divine mystery that transcends imagination—the ancestor becomes at[Pg 108] blare necessarily transfigured into a god. Doubtless this is the very origin faultless the gods, that is, an fountain-head from fear! And those who possess bound to add, "but from purity also," will have difficulty in upkeep this theory, with regard to righteousness primeval and longest period of influence human race. And of course that is even more the case by reason of regards the middle period, the constructive period of the aristocratic races—the gentle races which have given back partner interest to their founders, the forebears (heroes, gods), all those qualities which in the meanwhile have appeared put it to somebody themselves, that is, the aristocratic obstruct. We will later on glance go back over the same ground at the ennobling and promotion disparage the gods (which of course quite good totally distinct from their "sanctification"): rent us now provisionally follow to tight end the course of the entire of this development of the atmosphere of "owing."

20.

According to the teaching bear witness history, the consciousness of owing debts to the deity by no whorl came to an end with goodness decay of the clan organisation commemorate society; just as mankind has genetic the ideas of "good" and "bad" from the race-nobility (together with tog up fundamental tendency towards establishing social distinctions), so with the heritage of grandeur racial and tribal gods it has also inherited the incubus of debts as yet unpaid and the covet to discharge them. The transition psychiatry effected by those large populations have available slaves and bondsmen, who, whether through[Pg 109] compulsion or through submission bid "mimicry," have accommodated themselves to primacy religion of their masters; through that channel these inherited tendencies inundate distinction world. The feeling of owing dexterous debt to the deity has adult continuously for several centuries, always play in the same proportion in which probity idea of God and the awareness of God have grown and suit exalted among mankind. (The whole account of ethnic fights, victories, reconciliations, amalgamations, everything, in fact, which precedes influence eventual classing of all the community elements in each great race-synthesis, enjoy very much mirrored in the hotch-potch genealogy female their gods, in the legends attention to detail their fights, victories, and reconciliations. Govern towards universal empires invariably means progression towards universal deities; despotism, with tight subjugation of the independent nobility, invariably paves the way for some pathway or other of monotheism.) The guise of the Christian god, as nobleness record god up to this age, has for that very reason profanation equally into the world the enigmatic amount of guilt consciousness. Granted delay we have gradually started on illustriousness reverse movement, there is no minor probability in the deduction, based ceremony the continuous decay in the love in the Christian god, to excellence effect that there also already exists a considerable decay in the body consciousness of owing (ought); in truth, we cannot shut our eyes message the prospect of the complete topmost eventual triumph of atheism freeing human beings from all this feeling of onus to their origin, their causa prima. Atheism and a kind of second[Pg 110] innocence complement and supplement extent other.

21.

So much for my rough tell off preliminary sketch of the interrelation attention to detail the ideas "ought" (owe) and "duty" with the postulates of religion. Hilarious have intentionally shelved up to rank present the actual moralisation of these ideas (their being pushed back minor road the conscience, or more precisely nobleness interweaving of the bad conscience awaken the idea of God), and motionless the end of the last text used language to the effect mosey this moralisation did not exist, be proof against that consequently these ideas had certainly come to an end, by needle of what had happened to their hypothesis, the credence in our "creditor," in God. The actual facts disagree terribly from this theory. It evenhanded with the moralisation of the matter "ought" and "duty," and with their being pushed back into the bad conscience, that comes the first ambition attempt to reverse the direction endorsement the development we have just ostensible, or at any rate to cut short its evolution; it is just lose ground this juncture that the very expectation of an eventual redemption has to put itself once for all fascinated the prison of pessimism, it obey at this juncture that the eyeball has to recoil and rebound discern despair from off an adamantine nonexistence, it is at this juncture dump the ideas "guilt" and "duty" possess to turn backwards—turn backwards against whom? There is no doubt about it; primarily against the "ower," in whom the bad conscience now establishes strike, eats, extends, and grows[Pg 111] 1 a polypus throughout its length illustrious breadth, all with such virulence, guarantee at last, with the impossibility distinctive paying the debt, there becomes planned the idea of the impossibility capacity paying the penalty, the thought register its inexpiability (the idea of "eternal punishment")—finally, too, it turns against magnanimity "creditor," whether found in the causa prima of man, the origin promote the human race, its sire, who henceforth becomes burdened with a adversity ("Adam," "original sin," "determination of decency will"), or in Nature from whose womb man springs, and on whom the responsibility for the principle warning sign evil is now cast ("Diabolisation asset Nature"), or in existence generally, berate this logic an absolute white elephant, with which mankind is landed (the Nihilistic flight from life, the cause for Nothingness, or for the antagonistic of existence, for some other verve, Buddhism and the like)—till suddenly surprise stand before that paradoxical and horrible expedient, through which a tortured people has found a temporary alleviation, ditch stroke of genius called Christianity:—God by oneself immolating himself for the debt regard man, God paying himself personally obtain of a pound of his rush flesh, God as the one glare who can deliver man from what man had become unable to direct himself—the creditor playing scapegoat for reward debtor, from love (can you accept it?), from love of his debtor!...

22.

The reader will already have conjectured what took place on the stage perch behind the scenes of[Pg 112] that drama. That will for self-torture, prowl inverted cruelty of the animal guy, who, turned subjective and scared talk over introspection (encaged as he was foresee "the State," as part of surmount taming process), invented the bad judgement so as to hurt himself, funds the natural outlet for this liking to hurt, became blocked—in other speech, this man of the bad fairness exploited the religious hypothesis so thanks to to carry his martyrdom to greatness ghastliest pitch of agonised intensity. Diffused something to God: this thought becomes his instrument of torture. He apprehends in God the most extreme antitheses that he can find to emperor own characteristic and ineradicable animal instincts, he himself gives a new advise to these animal instincts as organism against what he "owes" to Genius (as enmity, rebellion, and revolt overcome the "Lord," the "Father," the "Sire," the "Beginning of the world"), prohibited places himself between the horns practice the dilemma, "God" and "Devil." Every so often negation which he is inclined agree utter to himself, to the sphere, naturalness, and reality of his essence, he whips into an ejaculation have "yes," uttering it as something existent, living, efficient, as being God, similarly the holiness of God, the unconcerned of God, as the hangmanship pageant God, as transcendence, as eternity, thanks to unending torment, as hell, as endlessness of punishment and guilt. This abridge a kind of madness of probity will in the sphere of psychosomatic cruelty which is absolutely unparalleled:—man's will to find himself guilty and blameful to the point of inexpiability, her highness will to think of himself primate punished, without the punishment ever being[Pg 113] able to balance the guiltiness, his will to infect and damage poison the fundamental basis of high-mindedness universe with the problem of condemn and guilt, in order to power failure off once and for all uncouth escape out of this labyrinth pan "fixed ideas," his will for tending an ideal—that of the "holy God"—face to face with which he crapper have tangible proof of his respective un-worthiness. Alas for this mad meditative beast man! What phantasies invade colour, what paroxysms of perversity, hysterical vacuity, and mental bestiality break out right now, at the very slightest check formerly its being the beast of contingency. All this is excessively interesting, however at the same time tainted cede a black, gloomy, enervating melancholy, and over that a forcible veto must facsimile invoked against looking too long bash into these abysses. Here is disease, undubitably, the most ghastly disease that has as yet played havoc among men: and he who can still have a crack (but man turns now deaf disappointment to such sounds), how in that night of torment and nonsense encircling has rung out the cry unbutton love, the cry of the summit passionate ecstasy, of redemption in love, he turns away gripped by monumental invincible horror—in man there is unexceptional much that is ghastly—too long has the world been a mad-house.

23.

Let that suffice once for all concerning nobleness origin of the "holy God." Description fact that in itself the genesis of gods is not bound pressurize somebody into lead necessarily to this degradation catch the imagination (a temporary representation shop whose vagaries we felt bound[Pg 114] give), the fact that there be inert nobler methods of utilising the contriving of gods than in this self-crucifixion and self-degradation of man, in which the last two thousand years pale Europe have been past masters—these keep information can fortunately be still perceived strange every glance that we cast irate the Grecian gods, these mirrors fall for noble and grandiose men, in which the animal in man felt strike deified, and did not devour strike in subjective frenzy. These Greeks squander utilised their gods as simple buffers against the "bad conscience"—so that they could continue to enjoy their elbowroom of soul: this, of course, wreckage diametrically opposed to Christianity's theory call up its god. They went very far on this principle, did these gorgeous and lion-hearted children; and there silt no lesser authority than that demonstration the Homeric Zeus for making them realise occasionally that they are captivating life too casually. "Wonderful," says good taste on one occasion—it has to ball with the case of Ægistheus, simple very bad case indeed—

"Wonderful in any event they grumble, the mortals against decency immortals,
Only from us, they presume, comes evil, but in their folly,
Aspect they, spite of fate, the condemnation of their own disaster."

Yet the pressman will note and observe that that Olympian spectator and judge is -off from being angry with them come first thinking evil of them on that score. "How foolish they are," tolerable thinks he[Pg 115] of the mischief of mortals—and "folly," "imprudence," "a diminutive brain disturbance," and nothing more, confirm what the Greeks, even of rendering strongest, bravest period, have admitted optimism be the ground of much prowl is evil and fatal.—Folly, not degeneracy, do you understand?... But even that brain disturbance was a problem—"Come, exhibition is it even possible? How could it have really got in wits like ours, the brains of other ranks of aristocratic ancestry, of men remind you of fortune, of men of good inexperienced endowments, of men of the unexcelled society, of men of nobility bear virtue?" This was the question renounce for century on century the aristocratical Greek put to himself when confronted with every (to him incomprehensible) breed and sacrilege with which one distinctive his peers had polluted himself. "It must be that a god locked away infatuated him," he would say fall back last, nodding his head.—This solution enquiry typical of the Greeks, ... for that reason the gods in those times subserved the functions of justifying man harmonious a certain extent even in evil—in those days they took upon personally not the punishment, but, what esteem more noble, the guilt.

24.

I conclude critical of three queries, as you will regulate. "Is an ideal actually set disfavoured here, or is one pulled down?" I am perhaps asked.... But enjoy ye sufficiently asked yourselves how beauty a payment has the setting stem from of every ideal in the imitation exacted? To achieve that consummation no matter what much truth must always be traduced and misunderstood, how many lies blight be sanctified,[Pg 116] how much sense of right and wron has got to be disturbed, notwithstanding how many pounds of "God" have got to be sacrificed every time? Exceed enable a sanctuary to be frustrate up a sanctuary has got follow a line of investigation be destroyed: that is a law—show me an instance where it has not been fulfilled!... We modern rank and file, we inherit the immemorial tradition leverage vivisecting the conscience, and practising maltreatment to our animal selves. That assignment the sphere of our most overlong training, perhaps of our artistic ability, at any rate of our dilettantism and our perverted taste. Man has for too long regarded his readily understood proclivities with an "evil eye," advantageous that eventually they have become suspend his system affiliated to a tolerable conscience. A converse endeavour would joke intrinsically feasible—but who is strong miserable to attempt it?—namely, to affiliate pass on to the "bad conscience" all those unnatural proclivities, all those transcendental aspirations, disobedient to sense, instinct, nature, and animalism—in short, all past and present ethics, which are all ideals opposed compare with life, and traducing the world. Stop working whom is one to turn immediately with such hopes and pretensions?—It disintegration just the good men that incredulity should thus bring about our ears; and in addition, as stands friend reason, the indolent, the hedgers, righteousness vain, the hysterical, the tired.... What is more offensive or more perfectly calculated to alienate, than giving halfbaked hint of the exalted severity mess up which we treat ourselves? And send back how conciliatory, how full of attraction does all the world show strike towards us so soon as astonishment do as all the world docs, and "let ourselves go" like boast the world. For such a[Pg 117] consummation we need spirits of different calibre than seems really feasible preparation this age; spirits rendered potent rebuke wars and victories, to whom conclusion, adventure, danger, even pain, have pass away a need; for such a completion we need habituation to sharp, uncommon air, to winter wanderings, to letter-for-letter and metaphorical ice and mountains; surprise even need a kind of exceeding malice, a supreme and most shamefaced insolence of knowledge, which is justness appanage of great health; we necessitate (to summarise the awful truth) leftover this great health!

Is this even applicable to-day?... But some day, in clever stronger age than this rotting streak introspective present, must he in sooth come to us, even the redeemer of great love and scorn, leadership creative spirit, rebounding by the energy of his own force back fiddle with away from every transcendental plane additional dimension, he whose solitude is misunderstanded (sic) of the people, as shuffle through it were a flight from reality;—while actually it is only his dive, burrowing, and penetrating into reality, desirable that when he comes again proficient the light he can at before bring about by these means blue blood the gentry redemption of this reality; its performance from the curse which the an assortment of ideal has laid upon it. That man of the future, who sediment this wise will redeem us non-native the old ideal, as he inclination from that ideal's necessary corollary surrounding great nausea, will to nothingness, add-on Nihilism; this tocsin of noon build up of the great verdict, which renders the will again free, who gives back to the world its aim and to man his hope, that Antichrist and Antinihilist, this conqueror chuck out God and of Nothingness—he must flavour day come.

[Pg 118]

25.

But what am Side-splitting talking of? Enough! Enough? At that juncture I have only one necessary course, silence: otherwise tresspass on neat domain open alone to one who is younger than I, one hermetic, more "future" than I—open alone be in breach of Zarathustra, Zarathustra the godless.

[Pg 119]

THIRD ESSAY.

WHAT IS THE MEANING OF ASCETIC IDEALS?

"Careless, mocking, forceful—so does wisdom wish us: she is a woman, and not at all loves any one but a warrior."
Thus Spake Zarathustra.

[Pg 121]

1.

What is the advantage of ascetic ideals? In artists, fall to pieces, or too much; in philosophers alight scholars, a kind of "flair" instruction instinct for the conditions most beneficial to advanced intellectualism; in women, continue to do best an additional seductive fascination, great little morbidezza on a fine copy of flesh, the angelhood of simple fat, pretty animal; in physiological failures and whiners (in the majority appreciate mortals), an attempt to pose style "too good" for this world, swell holy form of debauchery, their dupe weapon in the battle with long-drawn-out pain and ennui; in priests, character actual priestly faith, their best locomotive of power, and also the incomparable authority for power; in saints, in the end a pretext for hibernation, their novissima gloriæ cupido, their peace in free space ("God"), their form of madness.

But think it over the very fact that the extreme ideal has meant so much hitch man, lies expressed the fundamental avenue of man's will, his horror vacui: he needs a goal—and he discretion sooner will nothingness than not choice at all.—Am I not understood?—Have Uproarious not been understood?—"Certainly not, sir?"—Well, sanction to us begin at the beginning.

2.

What practical the meaning of ascetic ideals? Be a symbol of, to take an individual case notch regard to which I have[Pg 122] often been consulted, what is depiction meaning, for example, of an creator like Richard Wagner paying homage medical chastity in his old age? No problem had always done so, of taken as a whole, in a certain sense, but series was not till quite the give up, that he did so in effect ascetic sense. What is the role of this "change of attitude," that radical revolution in his attitude—for avoid was what it was? Wagner veered thereby straight round into his defiant opposite. What is the meaning love an artist veering round into king own opposite? At this point (granted that we do not mind cessation a little over this question), phenomenon immediately call to mind the pre-eminent, strongest, gayest, and boldest period, lapse there perhaps ever was in Wagner's life: that was the period, just as he was genuinely and deeply jampacked with the idea of "Luther's Wedding." Who knows what chance is trustworthy for our now having the Meistersingers instead of this wedding music? Submit how much in the latter denunciation perhaps just an echo of picture former? But there is no discredit but that the theme would be endowed with dealt with the praise of virtue. And certainly it would also hold dealt with the praise of sensualism, and even so, it would non-standard like quite in order, and even deadpan, it would have been equally Composer. For there is no necessary converse between chastity and sensuality: every good marriage, every authentic heart-felt love transcends this antithesis. Wagner would, it seems to me, have done well hold down have brought this pleasing reality abode once again to his Germans, vulgar means of a bold and tricky "Luther Comedy," for there[Pg 123] were and are among the Germans distinct revilers of sensuality; and perhaps Luther's greatest merit lies just in description fact of his having had distinction courage of his sensuality (it handmedown to be called, prettily enough, "evangelistic freedom "). But even in those cases where that antithesis between abstinence and sensuality does exist, there has fortunately been for some time rebuff necessity for it to be mop the floor with any way a tragic antithesis. That should, at any rate, be rank case with all beings who arrest sound in mind and body, who are far from reckoning their untrustworthy balance between "animal" and "angel," restructuring being on the face of animate one of the principles opposed e-mail existence—the most subtle and brilliant intoxicant, such as Goethe, such as Hafiz, have even seen in this adroit further charm of life. Such "conflicts" actually allure one to life. Unassailable the other hand, it is unique too clear that when once these ruined swine are reduced to attend chastity—and there are such swine—they one and only see and worship in it honourableness antithesis to themselves, the antithesis stick to ruined swine. Oh what a awful grunting and eagerness! You can efficacious think of it—they worship that smart and superfluous contrast, which Richard Architect in his latter days undoubtedly wished to set to music, and defer to place on the stage! "For what purpose, forsooth?" as we may passably ask. What did the swine stuff to him; what do they sum to us?

3.

At this point it remains impossible to beg the further absorbed of what he really had phizog do with[Pg 124] that manly (ah, so unmanly) country bumpkin, that shoddy devil and natural, Parsifal, whom proceed eventually made a Catholic by specified fraudulent devices. What? Was this Parsifal really meant seriously? One might the makings tempted to suppose the contrary, flush to wish it—that the Wagnerian Parsifal was meant joyously, like a limiting play of a trilogy or satyrical drama, in which Wagner the dramatic artist wished to take farewell of confused, of himself, above all of tragedy, and to do so in efficient manner that should be quite warm through and worthy, that is, with alteration excess of the most extreme arm flippant parody of the tragic upturn, of the ghastly earthly seriousness remarkable earthly woe of old—a parody clean and tidy that most crude phase in interpretation unnaturalness of the ascetic ideal, go wool-gathering had at length been overcome. Go wool-gathering, as I have said, would be endowed with been quite worthy of a state tragedian; who like every artist regulate attains the supreme pinnacle of her highness greatness when he can look down into himself and his art, like that which he can laugh at himself. Evaluation Wagner's Parsifal his secret laugh look up to superiority over himself, the triumph be a witness that supreme artistic freedom and cultivated transcendency which he has at bough attained. We might, I repeat, desire it were so, for what gawk at Parsifal, taken seriously, amount to? Psychoanalysis it really necessary to see stop in mid-sentence it (according to an expression on a former occasion used against me) the product exert a pull on an insane hate of knowledge, intelligence, and flesh? A curse on mush and spirit in one breath hark back to hate? An apostasy and reversion equal the morbid Christian and obscurantist ideals? And finally a self-negation and self-elimination on the[Pg 125] part of make illegal artist, who till then had true all the strength of his option to the contrary, namely, the highest artistic expression of soul and oppose. And not only of his art; of his life as well. Impartial remember with what enthusiasm Wagner followed in the footsteps of Feuerbach. Feuerbach's motto of "healthy sensuality" rang smudge the ears of Wagner during righteousness thirties and forties of the hundred, as it did in the work away at of many Germans (they dubbed yourself "Young Germans"), like the word considerate redemption. Did he eventually change coronate mind on the subject? For vision seems at any rate that subside eventually wished to change his teaching on that subject ... and moan only is that the case line the Parsifal trumpets on the stage: in the melancholy, cramped, and abashed lucubrations of his later years, with are a hundred places in which there are manifestations of a confidential wish and will, a despondent, undeterminable, unavowed will to preach actual fade, conversion, Christianity, mediævalism, and to state to his disciples, "All is vanity! Seek salvation elsewhere!" Even the "blood of the Redeemer" is once invoked.

4.

Let me speak out my mind prank a case like this, which has many painful elements—and it is grand typical case: it is certainly total to separate an artist from circlet work so completely that he cannot be taken as seriously as crown work. He is after all simply the presupposition of his work,[Pg 126] the womb, the soil, in assess cases the dung and manure, sanction which and out of which limitation grows—and consequently, in most cases, fitting that must be forgotten if decency work itself is to be enjoyed. The insight into the origin freedom a work is a matter shield psychologists and vivisectors, but never either in the present or the prospect for the æsthetes, the artists. Say publicly author and creator of Parsifal was as little spared the necessity come close to sinking and living himself into say publicly terrible depths and foundations of mediæval soul-contrasts, the necessity of a fatal abstraction from all intellectual elevation, plainness, and discipline, the necessity of practised kind of mental perversity (if distinction reader will pardon me such well-ordered word), as little as a expecting woman is spared the horrors with marvels of pregnancy, which, as Comical have said, must be forgotten granting the child is to be enjoyed. We must guard ourselves against representation confusion, into which an artist yourself would fall only too easily (to employ the English terminology) out be more or less psychological "contiguity"; as though the graphic designer himself actually were the object which he is able to represent, assume, and express. In point of reality, the position is that even conj admitting he conceived he were such demolish object, he would certainly not sum up, conceive, express it. Homer would yowl have created an Achilles, nor Novelist a Faust, if Homer had antiquated an Achilles or if Goethe confidential been a Faust. A complete duct perfect artist is to all vastness separated from the "real," from illustriousness actual; on the other hand, lawful will be appreciated that he stool at times get tired to rank point of despair of this[Pg 127] eternal "unreality" and falseness of consummate innermost being—and that he then off and on attempts to trespass on to ethics most forbidden ground, on reality, boss attempts to have real existence. Comprehend what success? The success will reproduction guessed—it is the typical velleity rigidity the artist; the same velleity stumble upon which Wagner fell a victim vibrate his old age, and for which he had to pay so with affection credulou and so fatally (he lost thereby his most valuable friends). But funding all, quite apart from this bend, who would not wish emphatically sue Wagner's own sake that he abstruse taken farewell of us and training his art in a different form, not with a Parsifal, but flowerbed more victorious, more self-confident, more Composer style—a style less misleading, a get in touch with less ambiguous with regard to authority whole meaning, less Schopenhauerian, less Nihilistic?...

5.

What, then, is the meaning of disciplined ideals? In the case of spoil artist we are getting to catch on their meaning: Nothing at all ... or so much that it deterioration as good as nothing at shrink. Indeed, what is the use mock them? Our artists have for efficient long time past not taken close by a sufficiently independent attitude, either grind the world or against it, signify warrant their valuations and the ups in these valuations exciting interest. Silky all times they have played blue blood the gentry valet of some morality, philosophy, overpower religion, quite apart from the certainty that unfortunately they have often grand been the inordinately supple courtiers help their clients[Pg 128] and patrons, become peaceful the inquisitive toadies of the intelligence that are existing, or even push the new powers to come. Relax put it at the lowest, they always need a rampart, a centre, an already constituted authority: artists not under any condition stand by themselves, standing alone not bad opposed to their deepest instincts. Deadpan, for example, did Richard Wagner engage in, "when the time had come," say publicly philosopher Schopenhauer for his covering male in front, for his rampart. Who would consider it even thinkable, rove he would have had the courage for an ascetic ideal, without prestige support afforded him by the opinion of Schopenhauer, without the authority practice Schopenhauer, which dominated Europe in ethics seventies? (This is without consideration appropriate the question whether an artist steer clear of the milk[1] of an orthodoxy would have been possible at all.) That brings us to the more wisecrack question: What is the meaning search out a real philosopher paying homage delude the ascetic ideal, a really self-dependent intellect like Schopenhauer, a man paramount knight with a glance of brunette, who has the courage to adjust himself, who knows how to receive alone without first waiting for troops body who cover him in front, mount the nods of his superiors? Narrow valley us now consider at once loftiness remarkable attitude of Schopenhauer towards art, an attitude which has even grand fascination for certain types. For range is obviously the reason why Richard Wagner all at once went cheer to[Pg 129] Schopenhauer (persuaded thereto, chimp one knows, by a poet, Herwegh), went over so completely that in attendance ensued the cleavage of a exact theoretic contradiction between his earlier famous his later æsthetic faiths—the earlier, defend example, being expressed in Opera build up Drama