Glyn Hughes' Squashed Philosophers The Condensed Edition of

Friedrich Nietzsche's

Beyond Good and Evil- Prelude to a

Philosophy of the Future ...in !"#$ %ords
"When you stare into an abyss for a long time, the abyss also stares into you." &NT'()*CT&(N to N&ET+SCHE'S ,eyond Good and E-il Nietzsche was born in Roecken, Saxony in 1844 and became professor of Greek at Basel in Switzerland !t first he was deeply infl"enced by the writin#s of !rth"r Schopenha"er and the m"sic of Richard $a#ner, to whom he was both friend and ad%ocate B"t both these attractions passed, and ill health led him to lea%e the academic life to de%ote himself to prod"cin# a whole series of, in his time, "nsold and "nread books expo"ndin# his ideas with a boldness which is as m"ch poetry as philosophy &n The Dawn, The Gay Science, Thus Spake Zarathustra, Towards a Genealogy of orals, !cce "omo, and here in #eyond Good and !$il he ar#"es that 'God is dead', that new thinkers are needed, free to create their own %al"es (is ideal %bermensch, or ')%erman', wo"ld impose his will on the weak and worthless (e saw that knowled#e is ne%er ob*ecti%e b"t always ser%es some interest or some "nconscio"s p"rpose, and that the 'sla%e morality' of +hristianity has helped b"ild a foolish system of %al"es which comfort fail"re So, was Nietzsche the philosopher of Nazism, (is literary exec"tor, his sister -lisabeth, was clearly that way inclined B"t, while he looks towards the constr"ction of a bold, iron.hearted leader for a new and "nified -"rope, he expects this to come thro"#h philosophy /r"e, he thinks German.ness %ery important, b"t he ridic"les racism and abhors anti.*ewism &t is %ery m"ch the case that Nietzsche hopes that the elite of the f"t"re will be less "nwillin# to make "se of e%il, b"t his is a spirit"al re%ision of e%il, not a *ackboot B"t, then, all wide ideas, +hristianity incl"ded 0as he is %ery willin# to point o"t1, can ha%e the harmf"l as well as the helpf"l teased o"t of them $as Nietzsche mad, )r *"st the sort of #eni"s which looks mad when %iewed from below, $ell, he only officially went insane in 1882, b"t, then, who knows, THE .E'/ S0*1SHE) .E'S&(N )n the 3re*"dices of 3hilosophers4 $hy do we want truth, 5i#ht not "ntr"th be *"st as important, Scientists mi#ht be different, b"t philosophers p"rs"e personal ideas 3hysics is only an interpretation of the world $e need new philosophers, "ndo#matic, free spirited eno"#h to o%ercome old pre*"dices like +hristianity and 6ant /he 7ree Spirit4 Real independence of tho"#ht is hard to achie%e, we need to o%ercome accepted morality. thin#s aren't tr"e beca"se they're nice /he Reli#io"s Nat"re4 +hristianity and B"ddhism la"d fail"re 5axims and &nterl"des4 181 maxims, incl"din# 9/he tho"#ht of s"icide is a powerf"l solace9 9when yo" #aze lon# into an abyss the abyss also #azes into yo" 9 )n the Nat"ral (istory of 5orals4 )"r #i%en morality per%ades and constrains all o"r ideas /oday's morality is that of sla%es, herd animals, +hristians Noble morality is still possible

$e Scholars4 Science is not the s"preme answer, scientists mostly dr"d#es /he new philosophers will ha%e real experience of the world )"r :irt"es4 $e all know of many c"lt"res now, and try to be too fair. e%en to women 3eoples and 7atherlands4 -"rope wants to be one, e%en o"r m"sic is becomin# pan.e"ropean /he -n#lish are mechanical and spiritless /he c"lt"red 7rench know north and so"th Germans are prone to pre*"dice $hat &s Noble,4 Be honest. e%erythin# fine, incl"din# morality, has come down from the aristocratic ;earn from the old #od <ionys"s TH&S S0*1SHE) .E'S&(N ;ar#ely based on the translation by (elen =immern p"blished in 121>, with re%isions from R? (ollin#dale's %ersion of 12@> Nietzsche is a tr"ly romantic writer &n red"cin# the ori#inal A>,BBB words to abo"t 2,BBB we ha%e kept m"ch of the thread, s"ch as it is, of his ar#"ment, and thrown in a fair bit of the romance too G2(SS1'/ Free spirit3 Someone who is able to rise abo%e #i%en ways of thinkin# Good Europeans3 /he ideal citizens of -"rope, like Goethe and Napoleon, able to rise abo%e national differences 4aster 5orality3 /he morality of the aristocratic, that which makes %al"es for others and sees itself as noble Nihilis53 Belief in nothin# 67er5ensch 8 (-er5an3 0&n the days before <+ +omics "s"ally translated as 's"perman'1 )nly al"ded to in BGC-. the man who, accordin# to Nietzsche, for#oes transient pleas"re, exercises creati%e power, li%es at a le%el of experience beyond standards of #ood and e%il, and is the #oal of h"man e%ol"tion Perspecti-is53 /he concept that the tr"th differs dependin# where it is %iewed from Self9o-erco5ing3 /he p"nishin# process of self.examination and inner str"##le Sla-e 5orality3 /he morality of the s"fferin# and opressed, who identify their masters as 9e%il9 and so see themsel%es as '#ood' :ill to po%er3 /he f"ndamental dri%e of h"mans for independence from, and dominance o%er, other wills So5e %ords and phrases used in ,eyond Good ; E-il3 China5an of <=nigs7erg3 6ant contradictio in ad>ecto3 +ontradiction between the ad*ecti%e and the no"n it D"alifies )iff?rence engendre haine3 <ifference en#enders hate gangasrotogati3 !s the Gan#es flows, ie fast &5periu5 'o5anu53 Roman -mpire @ur5agati3 !s the tortoise mo%es, ie slowly laisser aller3 ;ettin# #o 4ada5e de Guyon3 7rench mystic 0uidquid luce fuit! tene7ris agit3 /hat which happens in the li#ht persists in the dark unio 5ystica et physica3 Enion of the mystical and the physical

Beyond Good and Evil

Prelude to a Philosophy of the Future
by Friedrich Nietzsche, 1886 Squashed -ersion edited 7y Glyn Hughes A BCCC

P'EF1CE S"pposin# that /r"th is a woman. what then, &s there not #ro"nd for s"spectin# that all do#matic philosophers, *"st as they ha%e failed to "nderstand women, ha%e failed to woo tr"th, &t seems that in order to inscribe themsel%es "pon the heart of h"manity, all #reat thin#s ha%e first to wander the earth as enormo"s caricat"res4 and do#matic philosophy has been a caricat"re, whether as the :edanta in !sia, or 3latonism in -"rope B"t the str"##le a#ainst 3lato, the str"##le for the 'people', the str"##le a#ainst +hristian oppression 0 for &hristianity is 'latonism for the (people(1, has prod"ced in -"rope a ma#nificent tension of so"l, s"ch as had not existed anywhere pre%io"sly $ith s"ch a tensely strained bow one can now aim at the f"rthest #oals 7N Sils 5aria, Epper -n#adine, ?"ne 188F Part (ne3 (n the Pre>udices of Philosophers 1 /he will to tr"th tempts "s to many a %ent"re $e want tr"th4 why not rather "ntr"th, &t seems as if the problem had ne%er e%en been p"t, as if we were the first to fix it with o"r eyes, and risk it 8 9(ow co"ld anythin# ori#inate o"t of its opposite, /r"th o"t of error or the p"re and s"nlike #aze of the sa#e o"t of l"st, S"ch ori#ins are impossibleG whoe%er dreams of them is a fool /he thin#s of hi#hest %al"e cannot be deri$ed from this transitory, sed"cti%e, paltry world of t"rmoil, del"sion and l"st 9 /his way of *"d#in# constit"tes the typical pre*"d#ment and pre*"dice, which #i%es away the metaphysicians of all a#es > !fter ha%in# looked lon# eno"#h between the philosopher's lines and fin#ers, & say that the #reater part of conscio"s thinkin# m"st be incl"ded amon# instincti%e acti%ities $e ha%e to relearn here, that 9bein# conscio"s9 is not the opposite of bein# instincti%e, and that e%en behind lo#ic, there stands physiolo#ical demands for the preser%ation of life A Grad"ally it has become clear to me that e%ery #reat philosophy so far has been *"st the personal confession of its a"thor /o be s"re, amon# scientific men, yo" may find somethin# like a dri%e for knowled#e, a clockwork that, once wo"nd, works without any participation from the other dri%es of the scholar B"t the real 9interests9 of the scholar lie "s"ally somewhere else, say, in his family, in makin# money, or in politics 8 /here is a point in e%ery philosophy when the philosopher's 9con%iction9 appears on the sta#e 2 )i$e 9accordin# to nat"re9 said the ancient StoicsH $hat words these areH $hat is that beyond 9li%e accordin# to life9G how co"ld yo" not do that, B"t this is an ancient story4 what happened with the Stoics still happens today, as soon as any philosophy be#ins to belie%e in itself, it creates the world in its own ima#eG it cannot do otherwise 11 6ant was pro"d of ha%in# disco%ered in man the fac"lty for synthetic *"d#ements a priori. B"t 9(ow are synthetic *"d#ements a priori possible,9 (ow did 6ant answer, By sayin# 9By %irt"e of a fac"lty9 0tho"#h "nfort"nately not in fi%e words1 B"t is that an answer, )r rather merely a repetition of the D"estion, (ow does opi"m ind"ce sleep, 9 by $irtue of a faculty, namely the %irt"s dormiti%a9, replies the doctor in 5oliIre S"ch replies belon# in comedy &t is hi#h time to replace the 6antian D"estion by another D"estion, 9$hy is belief in s"ch *"d#ements necessary,9 7inally, to call to mind the enormo"s infl"ence that 9German philosophy9 0note the D"otation marks1 has exercised thro"#ho"t the whole of -"rope, there is no do"bt that a certain $irtus dormiti$a had a share in it

18 )ne m"st first, #i%e the finishin# stroke to that calamito"s atomism which +hristianity has ta"#ht best and lon#est, soul atomism. the belief that the so"l is somethin# indestr"ctible /ho"#h, between o"rsel%es, it is not at all necessary to #et rid of 9so"l9, b"t the way is open for new %ersions of the hypothesis 1> 3hysiolo#ists sho"ld think before takin# the instinct of self.preser%ation as the cardinal instinct of or#anic bein#s ! li%in# thin# seeks abo%e all to dischar#e its stren#th. life itself is will to powerG self.preser%ation is only one of the res"lts 14 &t is perhaps *"st dawnin# on fi%e or six minds that physics, too, is only an interpretation of the world 0to s"it "s, if & may say soH1 and not a world.description B"t insofar as it is based on belief in the senses, it is a sort of explanation -yes and fin#ers speak in its fa%o"r, which strikes an a#e with plebeian tastes as pers"asi%e +on%ersely, the charm of the old 3latonic way of thinkin# consisted precisely in resistance to ob%io"s sense.e%idence 1A /here are still harmless self.obser%ers who belie%e that there are 9immediate certainties9, s"ch as 9& think,9 or as the s"perstition of Schopenha"er p"t it, 9& will9 B"t & shall repeat a h"ndred times that 9immediate certainty,9 9absol"te knowled#e9 and the 9thin#.in.itself,9 in%ol%e a contradictio in ad*ecto $e really m"st free o"rsel%es from the sed"ction of wordsH B"t from where do & #et the concept of thin#, $hy do & belie%e in ca"se and effect, $hat #i%es me the ri#ht to speak of an e#o, $hoe%er %ent"res to answer these metaphysical D"estions by appealin# to intuiti$e perception will enco"nter a smile and two D"estion marks from a philosopher nowadays 9Sir,9 the philosopher will say, 9it is improbable that yo" are not mistakenG b"t why insist on the tr"th,9. 1@ +oncernin# the s"perstitions of lo#icians, & shall ne%er tire of emphasisin# a small terse fact, namely, that a tho"#ht comes when 9it9 wishes, and not when 9&9 wish 81 /he desire for 9freedom of the will9, which still holds sway in the minds of the half.ed"catedG the desire to bear the entire and "ltimate responsibility for one's actions, to absol%e God, the world, ancestors, chance, and society, in%ol%es nothin# less than, with more than 5Jncha"sen's a"dacity, to p"ll oneself "p into existence by the hair, o"t of the swamps of nothin#ness S"ppose someone were to see thro"#h this boorish simplicity, l be# of him to carry his 9enli#htenment9 a step f"rther, and abandon, too, its opposite 9"nfree will,9 which amo"nts to a mis"se of ca"se and effect 8> !ll psycholo#y so far has #ot st"ck in moral pre*"dices and fears Nobody has yet come close to "nderstandin# it as the de$elopment of the will to power &f, howe%er, a person sho"ld re#ard e%en the affects of hatred, en%y, co%eto"sness and the l"st to r"le as conditions of life, as factors essential to the #eneral economy of life 0and m"st be f"rther enhanced if life is to be f"rther enhanced1, he will be#in to #et seasick )n the other hand, if one's ship has drifted into s"ch waters, wellH !ll ri#htH ;et "s clench o"r teethH ;et "s open o"r eyes and keep o"r hand firm on the helmH $e sail ri#ht o%er moralityH 3sycholo#y is become a#ain the path to f"ndamental problems Part T%o3 The Free Spirit 8F /ake care, philosophers and friends of knowled#e, beware of martyrdomH )f s"fferin# 9for the tr"th's sake9H -%en of defendin# yo"rsel%esH !s tho"#h 9tr"th9 was s"ch an incompetent creat"re as to reD"ire protectorsH Ko" of all people, yo" kni#hts of the sorrowf"l co"ntenances, idlers and cobweb.spinners of the spirit, yo" know well eno"#h that it cannot be of any conseD"ence if yo" are pro%ed ri#ht Ko" know that no philosopher so far has been pro%ed ri#ht Better to step aside 7lee into concealment (a%e yo"r masks and s"btlety, and do not for#et the #arden aro"nd yo", the #arden with the #olden trelliswork !nd ha%e aro"nd yo" people who are like the #arden, like

m"sic on the e%enin# waters when the day is t"rnin# into memories +hoose a #ood solit"de, the free, playf"l, easy solit"de that #i%es yo", too, the ri#ht, to remain in some sense #oodH 8A -%ery s"perior h"man yearns for a secret citadel where he is set free from the crowd $here he may for#et 9men who are the r"le,9 and be their exception !nyone who, in interco"rse with men, does not occasionally #listen #reen and #rey with dis#"st and sympathy, is certainly no man of ele%ated tastes 8@ &t is hard to be "nderstood, especially when one thinks and li%es gangasrotogati amon# men who think and li%e kurmagati, or at best 9the way fro#s walk,9 mandeikagati . & do try to make myself hard to "nderstandH 82 &ndependence is for the %ery few, it is a pri%ile#e of the stron# $hoe%er attempts it enters a labyrinth, and m"ltiplies a tho"sandfold the dan#ers of life Not least of which is that no one can see how and where he loses his way, becomes lonely, and is torn piecemeal by some minota"r of conscience &f he fails, this happens so far from the comprehension of men that they cannot sympathise nor pity >B )"r hi#hest insi#hts m"st, and sho"ld, so"nd like follies or e%en crimes when they are heard witho"t permission by those they are not intended for /he %irt"es of the common man mi#ht perhaps si#nify %ices and weaknesses in a philosopher &t mi#ht e%en be that only by de#eneratin# into the lower spheres wo"ld the man of hi#h type be there %enerated as a saint /here are books that ha%e opposite %al"es for so"l and health, dependin# on whether the sl"##ish lower so"l, or the hi#her and more %i#oro"s ones t"rn to them4 in the former case, these books are dan#ero"s and lead to cr"mblin# and disinte#rationG in the latter, they are herald's cries callin# the bra%est to co"ra#e Books for e%erybody are always fo"l.smellin# books4 the smell of small people clin#s to them $here the people eat and drink and worship, there is "s"ally a stink )ne sho"ld not #o to ch"rch if one wants to breathe pure air >8 &n the 9pre+moral9 period of mankind the imperati%e 9know thyselfH9 was "nknownG the %al"e of an action was deri%ed from its conseD"ences /he last ten tho"sand years, howe%er, has bro"#ht the attempt at self.knowled#e and with it that hard.won re%ersal, a calamito"s new s"perstition4 that the %al"e of an action lies in the %al"e of the intention B"t today, sho"ldn't we ha%e reached the necessity of once more resol%in# on a f"ndamental re%erse in %al"es, <on't we stand at the threshold of a period that sho"ld be desi#nated, ne#ati%ely, as e,tra.moral, >> /hose feelin#s of de%otion, self.sacrifice for one's nei#hbo"r, and the whole morality of self. denial m"st be D"estioned mercilessly and taken to co"rt /here is too m"ch charm and s"#ar in these feelin#s of 9for others,9 9not for myself,9 we m"st ask4 9are these not perhaps seductions,9 >4 $hate%er philosophy we adopt today, the s"rest thin# we see, is the erroneousness of the world in which we belie%e B"t if he who considers o"r 'mind', o"r conclusions abo"t the world of space and time, the ca"se of that error m"st, thereby, take all thinkin# to be a hoax /hat faith in 9immediate certainties9 is a moral nai%etL' that reflects hono"r on "s philosophers B"t, apart from its morality, it is a st"pid faith Sho"ldn't philosophers be permitted to rise abo%e faith in #rammar, !ll d"e respect for #o%ernesses b"t hasn't the time come for philosophy to reno"nce the faith of #o%ernesses, >2 Nobody is likely to consider a doctrine tr"e *"st beca"se it makes people happy or %irt"o"s B"t "nhappiness and e%il are no co"nterar#"ments, somethin# mi#ht be tr"e while bein# harmf"l and dan#ero"s in the extreme $hen it comes to disco%erin# certain parts of tr"th, there is no do"bt that the wicked and the "nhappy fare better /o say nothin# of the wicked who are happy. a species the moralists like to i#nore 3erhaps hardness and c"nnin# f"rnish more fa%o"rable

conditions for the stron#, independent spirit and philosopher than that li#ht.hearted #ood. nat"redness which people prize in a scholar 4B $hate%er is profo"nd lo%es masks, and hates ima#e and parable Sho"ldn't its own opposite be the dis#"ise in which a #od best hides for tra%el abroad, ! D"estionable D"estion4 it wo"ld be odd if some mystic had not risked thinkin# it ! man whose sense of shame has some prof"ndity enco"nters delicate decisions, of whose mere existence his closest intimates m"st not know 41 )ne has to test oneself to see that one is destined for independence and command. a dan#ero"s #ame, with only o"rsel%es as *"d#e Not to clea%e to a person. not e%en the most lo%ed. e%ery person is a prison and a nook Not to clea%e to a fatherland. not e%en if it s"ffers and needs help Not to clea%e to pity. not e%en when we see the tort"re of noble men Not to clea%e to a science. e%en if it l"res "s with precio"s disco%eries Not to clea%e to one's own detachment, nor to o"r own %irt"es Not to become the %ictim of some detail in "s, s"ch as o"r hospitality, and so exa##erate the %irt"e into a %ice )ne m"st know how to conser$e oneselfG the hardest test of independence 48 ! new species of philosophers is comin# "p4 & %ent"re to baptise them with a name that is not free of dan#er, and ri#htly or wron#ly, call them attempters /his name itself is in the end a mere attempt, and, a temptation 4> !re these comin# philosophers new friends of 9tr"th9, 3erhaps, b"t they will not be do#matists who s"ppose that their tr"th is tr"th for e%eryone Great thin#s for the #reat, abysses for the profo"nd, all that is rare for the rare 44 /hese philosophers of the f"t"re will certainly be free spirits &n -"rope and !merica, there are those 'le$ellers', so.called 9free spirits9, the eloD"ent scribblin# sla%es of democratic taste and 9modern ideas9, who ha%e some co"ra#e, b"t are "nfree and ridic"lo"sly s"perficial /hey stri%e for the "ni%ersal #reen past"re, happiness of the herd, sec"rity witho"t dan#er, and an easier life for e%eryone $e opposite men, see how the plant 9man9 has #rown most %i#oro"sly "nder the opposite conditions $e think that hardness, sla%ery, dan#er, experimentation, de%ilry, e%erythin# e%il, tyrannical in man, e%erythin# akin to beasts of prey and serpents, ser%es to enhance the species as m"ch as its opposite does !nd perhaps yo" "nderstand this, yo" that are comin#, Ko" new philosophers, Part Three 3 The 'eligious Nature 4A /he faith of primiti%e +hristianity, s"rro"nded by the sceptical so"therly free.spirited world with its cent"ries.lon# str"##le between philosophical schools, pl"s the ed"cation in tolerance of the -mperium .omanum, is not that #r"ff, tr"e.hearted lie#eman's faith with which a ;"ther, or a +romwell, or some other northern barbarian, clea%ed to his God &t is rather that faith of 3ascal. a protracted s"icide of reason +hristianity is a faith of sacrificeG sacrifice of all freedom, pride, self. confidence, and ensla%ement, self.mockery and self.m"tilation &t has ne%er been faith b"t always freedom from faith, that half.stoical and smilin# "nconcern with the serio"sness of faith, that has enra#ed sla%es in their masters and a#ainst their masters, lea%in# them enra#ed at the aristocratic morality which seems to deny s"fferin#, and which itself was a ca"se of the last #reat sla%e re%olt which be#an with the 7rench Re%ol"tion 4@ $here%er the reli#io"s ne"rosis has appeared on earth we find it tied to three dan#ero"s dietary prescriptions4 solit"de, fastin# and sex"al abstinence, tho"#h we cannot tell where is ca"se and where effect )ne of the most freD"ent symptoms of the condition, is a s"dden and extra%a#ant %ol"pt"o"sness which, *"st as s"ddenly, re%erses into penitence and a denial of world and will4 both perhaps interpretable as masked epilepsy, /he time has come to cool down a little on this matter, to learn ca"tion4 better, to look away Still in the back#ro"nd of recent

philosophy, that of Schopenha"er, there stands this #r"esome D"estion.mark of the reli#io"s crisis and awakenin# (ow is denial of the will possible, (ow is the saint possible, 48 &t seems that +atholicism is m"ch more an intrinsic part of the ;atin races than +hristianity in #eneral is of "s northerners, so that "nbelief in +atholic co"ntries si#nifies a kind of re%olt a#ainst the race, while with "s it is rather a ret"rn to the spirit 0or lack of spirit1 of the race $e northerners are "ndo"btedly descended from barbarians in respect of o"r talent for reli#ionG we ha%e little talent for it $e may except the +elts, who ha%e s"pplied the best soil for the reception of the +hristian infection FB /he passion for God4 there is the tr"e.hearted peasant kind, like ;"ther's /here is an oriental ecstatic kind, like that of a sla%e who has been "ndeser%edly pardoned, like !"#"stine, offensi%ely lackin# all nobility /here is the womanly tender and lon#in# kind which bashf"lly seeks unio mystica et physica, like 5adame de G"yon F1 (itherto the mi#htiest men ha%e bowed down re%erently before the saint as the eni#ma of self. constraint and %ol"ntary ren"nciation4 why, /hey sensed some s"perior force behind his fra#ile and miserable appearance, a force that so"#ht to pro%e itself thro"#h constraint, a stren#th of will in which they reco#nised their own stren#th and *oy in r"lin# 5oreo%er, the saint aro"sed a s"spicion4 s"ch an enormity of denial, of anti.nat"re, co"ld not ha%e been desired for nothin# /he mi#hty of the world sensed a new power, a stran#e enemy, it was the 'will to power' which constrained them to halt before the saint and D"estion him F8 &n the ?ewish ')ld /estament', the book of di%ine *"stice, there are men, thin#s and speeches of so #rand a style that Greek and &ndian literat"re ha%e nothin# to set beside it )ne stands in re%erence and tremblin# before these remnants of what man once was /o ha%e #l"ed the New /estament, the book of mercy, on to the )ld /estament to form a single 'bible', is perhaps the #reatest 'sin a#ainst the spirit' that literary -"rope has on its conscience FF /here is a #reat ladder of reli#io"s cr"elty with many r"n#sG b"t three are most important !t one time one sacrificed h"man bein#s to one's #od, perhaps precisely those most lo%ed /here was sacrifice of the first.born in prehistoric reli#ions, or the sacrifice of the -mperor /iberi"s in 5ithras' #rotto at +apri /hen, in the moral epoch of mankind, one sacrificed to one's #od the stron#est instincts one possessedG one's 'nat"re' 7inally, what was left to be sacrificed, <id one not ha%e to sacrifice God himself, and worship nothin#ness, F8 (as it been obser%ed that #en"ine reli#io"s life reD"ires leis"re, & mean a leis"re not "nlike the aristocratic idea that work degrades/ !nd that, conseD"ently, modern, noisy, time.cons"min#, ind"strio"sness ed"cates and prepares exactly for '"nbelief', F2 (e who has seen deeply into the world knows what wisdom there is in the s"perficiality of men &t is their instinct for preser%ation which teaches them to be false 3erhaps there has "p till now been no finer way of makin# man himself more bea"tif"l than piety4 thro"#h piety, man can come to s"ch art, s"ch #oodness, that one no lon#er s"ffers at the si#ht of him A1 /he philosophers, we free spirits, who take responsibility for the e%ol"tion of mankind, will make "se of the reli#ions, and the politics, for the work of ed"cation and breedin#, so as to be able to r"le /h"s did the Brahmins "se reli#ion to #i%e themsel%es the power of nominatin# kin#s /o ordinary men, the #reat ma*ority, who exist only for ser%ice and #eneral "tility, reli#ion #i%es an in%al"able contentment with their station, peace of heart, an ennoblin# of obedience, a piece of *oy and sorrow more to share with their fellows +hristianity and B"ddhism, especially, ha%e shed s"nshine o%er these perpet"al dr"d#es, as an -pic"rean philosophy does on s"fferers of a hi#her rank

A8 &n the end, it costs dear and terribly when reli#ions hold sway in their own right and an end in themsel%es !mon# men, as amon# e%ery other species, there is a s"rpl"s of fail"res, of the sick, the de#enerate, the fra#ile, of those who are bo"nd to s"ffer /he s"ccessf"l cases are, too, always the exception, and, in man as the animal whose nature has not yet been fi,ed, the rare exception Now what is the attit"de of the abo%e.named two reli#ions towards this surplus of fail"re, /hey side with it as a matter of principle, as reli#ions for s"fferers, they ha%e preser%ed m"ch which ought to perish. 5en not hi#h or hard eno"#h for the refashionin# of mankind, ha%e allowed the law of tho"sandfold fail"re to pre%ail 5en, with their 'eD"al before God' ha%e hitherto r"led the destiny of -"rope, "ntil at last a shr"nken, almost l"dicro"s species, a herd.animal, somethin# f"ll of #ood will, sickly and mediocre has been bred, the -"ropean of today Part Four 3 4aDi5s and &nterludes A4 '6nowled#e for its own sake' is the last snare set by morality 8A Behind all their personal %anity women themsel%es always ha%e their impersonal contempt for 'woman' 24 5at"re manhood means to ha%e redisco%ered the serio"sness one had as a child at play 1B8 /here are no moral phenomena at all, only moral interpretations of phenomena 18B Sens"ality often makes lo%e #row too D"ickly, so that the root remains weak and is easy to p"ll o"t 18> -%en conc"bina#e has been corr"pted4 by marria#e 1>4 !ll e%idence of tr"th comes only from the senses 1>@ Behind a remarkable scholar one often finds a mediocre man, and behind a mediocre artist, often, a %ery remarkable man 1>8 &n o"r dreams as when we are awake, we in%ent the person with whom we associate, and immediately for#et we ha%e done so 14A (e who fi#hts with monsters sho"ld look to it that he himself does not become a monster !nd when yo" #aze lon# into an abyss the abyss also #azes into yo" 1F8 '$here the tree of knowled#e stands is always 3aradise'4 th"s speak the oldest and yo"n#est serpents 1F> /hat which is done o"t of lo%e always takes place beyond #ood and e%il 1FA 5adness is somethin# rare in indi%id"als. b"t in #ro"ps, parties, peoples, a#es it is the r"le 1F@ /he tho"#ht of s"icide is a powerf"l solace4 a means to #et thro"#h many a bad ni#ht 1A8 ')"r nei#hbo"r is not o"r nei#hbo"r b"t o"r nei#hbo"r's nei#hbo"r'. th"s thinks e%ery people 1A4 ?es"s said to his ?ews4 '/he law was made for ser%ants. lo%e God as & lo%e him, as his sonH $hat ha%e we sons of God to do with moralityH'

1A8 +hristianity #a%e -ros poison to drink. he did not die, b"t de#enerated into %ice 1A2 /o talk abo"t oneself a #reat deal can be a means of concealin# oneself 1@F Eltimately one lo%es one's desires and not that which is desired 1@A /he %anity of others offends o"r taste only when it offends o"r %anity 18F 9& do not like it 9 . $hy, . 9& am not "p to it '9 . (as anyone e%er answered like that, Part Fi-e 3 (n the Natural History of 4orals 18A 5oral sensibility is as s"btle, sensiti%e and refined in -"rope today as the 'science of morals' is still yo"n#, cl"msy and coarse.fin#ered Schopenha"er says 0 0undamental 'roblems of !thics1,9'"arm no one, rather help e$eryone as much as you are able '. is the act"al fo"ndation of ethics 9 B"t Schopenha"er fo"nd no rational #ro"nd for the proposition (e who has realised how insipidly false and sentimental it is in a world whose essence is will to power may like to recall that Schopenha"er, a pessimist, act"ally played the fl"te 188 -%ery morality is a#ainst 'nat"re' and 'reason'4 which is no ob*ection "nless another morality decrees tyranny and "nreason impermissible 5orality is constraint B"t the stran#e fact is that all o"r freedom, boldness and certainty has e%ol%ed only by %irt"e of 'laws'G it co"ld be that this is 'nat"re' and 'nat"ral'. and not that laisser allerH /hinkers ha%e imposed on themsel%es a protracted "n.freedom in order to think within the r"les of the ecclesiastical, or the co"rtly, or the !ristotelian, or to interpret e%ery chance e%ent as a re.disco%ery of the +hristian God 7or tho"sands of years -"ropean thinkers tho"#ht only to pro%e somethin#. b"t, now, we s"spect that anyone who 'wants to pro%e somethin#' always knew the res"lt in ad%ance 128 ! reader does not read all the indi%id"al words of a pa#e, b"t takes abo"t fi%e words in twenty and 'con*ect"res' their probable meanin# $e p"t to#ether an approximation of a tree from a few lea%es and branches $e are from the %ery heart and from the %ery first accustomed to lying. )r, to express it more %irt"o"sly and hypocriticallyG one is more of an artist than one realizes 12> 1uid2uid luce fuit, tenebris agitG b"t also the other way ro"nd )"r dreams are *"st as m"ch a part of the total economy of o"r so"l as is anythin# we 'really' experience4 we are by %irt"e of it richer or poorer S"ppose someone dreams of possessin# a power of flyin#4 he knows a certain di%ine fri%olity, '#oin# "p' witho"t constraint, '#oin# down' abasement. witho"t gra$ity3 12F /he ?ews. a people 'born for sla%ery' as /acit"s and the whole ancient world says, 'the chosen people' as they themsel%es say. achie%ed that miracle of in%ersion of %al"es which #a%e two millennia a new and dan#ero"s fascination /heir prophets f"sed 'rich', '#odless', 'e%il', '%iolent', 'sens"al' into one, and coined the word 'world' as a term of infamy &t is with them there be#ins the sla$e re$olt in morals 12@ )ne alto#ether mis"nderstands the beast of prey and man of prey 0+aesar Bor#ia for example1, one mis"nderstands 'nat"re', when one looks for somethin# 'sick' at the bottom of these healthiest of all monsters, as %irt"ally all moralists ha%e done 122 !s lon# as there ha%e been h"man bein#s there ha%e been h"man herds 0families, tribes, nations, states, ch"rches1, and always %ery many who obey and %ery few who command Nothin# has been c"lti%ated amon# men better than obedienceG 'tho" shalt "nconditionally do this, "nconditionally not do that' /hose commandin# ha%e to decei%e themsel%es that they too are

only obeyin#G & call it the moral hypocrisy of commanders /hey defend themsel%es by posin# as exec"tors of more ancient or hi#her commands 0of ancestors, the constit"tion, *"stice, the law or e%en of God1, or borrow the herd's way of thinkin# and appear as 'ser%ants of the people', or 'instr"ments of the common #ood' /he herd.man in -"rope today #lorifies his D"alities of timidity, modesty, ind"strio"sness, and peace which make him "sef"l to the herd !nd when leaders seem to be indispensable, the cle%er herd.men #ather to#etherG this is the ori#in of all parliamentary constit"tions $hat a release from b"rden, was the appearance of an "nconditional commander for this herd.-"ropeanG NapoleonH 8B1 /hose stron# and dan#ero"s dri%es, s"ch as enterprisin#ness, re%en#ef"lness, ambition, hitherto hono"red for their social "tility and mi#htily c"lti%ated, are now branded as immoral ;ofty spirit"al independence, the will to stand alone, e%en #reat intelli#ence, are felt to be dan#ero"sG e%erythin# that raises the indi%id"al abo%e the herd and makes his nei#hbo"r D"ail is called e%il -%ent"ally, "nder %ery peacef"l conditions, e%ery kind of se%erity, e%en se%erity in *"stice, be#ins to tro"ble the conscienceG 'the lamb', e%en more 'the sheep', is held in hi#her and hi#her respect /here comes a point of morbid o%er.tenderness in the history of society at which it takes the side e%en of him who harms it, the criminal 3"nishment seems somehow "nfair '$e wish that there will one day no longer be anything to fearH' )ne day e%erywhere in -"rope the will to that day is now called 'pro#ress' 8B8 $e know how offensi%e it so"nds to say that man is an animalG and almost criminal to talk of 'herd' and 'herd instinct' B"t we m"st insist4 that which calls itself #ood, is the instinct of the herd. animal man 3lacidly ind"strio"s democrats, re%ol"tionary ideolo#ists, and e%en the st"pid fanatics who call themsel%es socialists, are in fact at one in their total hostility towards e%ery form of society other than that of the herd -"rope seems threatened with a new B"ddhismG a faith of m"t"al pity, with faith in the comm"nity, the herd, as the sa$iour 8B> $e, who ha%e a different faith. we, to whom the democratic mo%ement is not merely politics in decay b"t also man in decay. whither is o"r hope, /owards new philosophersG towards spirits stron# and ori#inal eno"#h to re%al"e and re%erse 'eternal %al"es' /owards men of the f"t"re who will compel the will of millennia on to new paths &t is the ima#e of s"ch leaders which ho%ers before o"r eyes. may & say that alo"d, yo" free spirits, /he circ"mstances one wo"ld ha%e to "se to brin# them into existenceG the paths by which a so"l co"ld #row to s"ch hei#ht and power it wo"ld feel compelled to these tasksG what no%el press"re mi#ht transform a heart to brass that it mi#ht end"re the wei#ht of s"ch responsibilityG the terrible dan#er they mi#ht not appear, or mi#ht fail, or mi#ht de#enerate. these are o"r proper cares and concerns. do yo" know that, yo" free spirits, /he collecti$e degeneration of man to the py#my animal of eD"al ri#hts and eD"al pretensions is certainly possibleH (e who has seen this, knows a new kind of dis#"st, and perhaps has a new taskH Part SiD3 :e Scholars 8B4 !t the risk of moralizin#, & sho"ld like to %ent"re to combat a harmf"l displacement of the order of rank between science and philosophy /he <eclaration of &ndependence of science, its emancipation from philosophy, is one of the more s"btle after.effects of the democratic formlessness of life Now that science has s"ccessf"lly resisted theolo#y, whose 'handmaiden' it was for too lon#, it is #leef"lly takin# it "pon itself to lay down laws for philosophy, to play itself the (master(. &t is the colo"r blindness of the "tility man who sees in philosophy nothin# b"t refuted systems and wastef"l expendit"re which 'benefits' nobody &n #eneral, it may ha%e been the h"man, all too h"man, element, of recent philosophy itself, which has opened the #ates to the plebeian instinct (ow o"r world is lackin# royal and splendid hermits in the mo"ld of (eraclit"s, 3lato or -mpedoclesH !nd how co"ld thin#s be otherwiseH Science is flo"rishin#, while philosophy has s"nk to a remnant, aro"sin# distr"st and displeas"re when it does not aro"se mockery and pity 3hilosophy red"ced to 'theory of knowled#e' is philosophy at its last #asp (ow co"ld s"ch a philosophy ruleH

8BA Enlike #eni"s, which always begets or bears, the scholar, the a%era#e man of science, has, like the old maid, some respectability, b"t no acD"aintanceship with the two most %al"able f"nctions of mankind So, what is the man of science, ! species with i#noble %irt"esG s"bser%ient, "na"thoritati%e and "n.self.s"fficient &nd"strio"s, patiently acknowled#in# his proper place, "niform and moderate, with an instinct for the s"nshine of a #ood name 8B@ )ne may welcome the ob*ecti$e spirit, the ideal scientific scholarG he is certainly a precio"s instr"ment4 b"t he belon#s in the hand of one who is mi#htier /he ob*ecti%e man is an instr"ment, an easily dama#ed and tarnished meas"rin# instr"ment and reflecting apparat"s which o"#ht to be respected and protectedG b"t he is not an end, only a delicate, flexible mo"ld which has first to wait for some content so as 'to form' itself 8B8 $hen a philosopher today #i%es "s to "nderstand that he is not a sceptic, all the world is offended Be D"iet, yo" pessimistic molesH 7or the sceptic, that delicate creat"re, winces at the KesH and NoHG he likes his %irt"e to en*oy a noble continence, perhaps by sayin# after Socrates4 '& know that & know nothin# ' /o make no hypothesis at all co"ld well be a part of #ood taste <o yo" absol"tely ha%e to strai#hten o"t what is crooked, )h yo" ro#"es, can yo" not wait, 81B $ill the philosophers of the f"t"re ha%e to be sceptics, /hey mi#ht eD"ally be called critics, experimenters B"t, to themG '3hilosophy is critical science. and nothin# moreH' seems some ins"lt )"r new philosophers will say4 critics are philosophers' instr"ments and not philosophers themsel%esH -%en the +hinaman of 6Mni#sber# was only a #reat critic 811 & insist that philosophical labo"rers and men of science sho"ld cease to be conf"sed with philosophers /he philosopher m"st tra%erse the whole ran#e of h"man %al"e.feelin#s and be able to #aze from the hei#hts into e%ery distance, from the depths into e%ery hei#ht 5ore. he m"st create %al"es 4ctual philosophers are commanders and law gi$ers4 they say 'th"s it shall beH', it is they who determine the $herefore and $hither of mankind 5"st there not be s"ch philosophers, 81> $hat a philosopher is, is hard to learn, beca"se it cannot be ta"#ht4 one has to 'know' it from experience B"t that nowadays all the world talks of thin#s of which it cannot ha%e experience is most e%ident in respect of philosophers and the philosophicalG %ery few know them, and all pop"lar conceptions of them are false 5any #enerations m"st ha%e worked to prepare for the philosopherG each of his %irt"es m"st ha%e been indi%id"ally acD"ired, tended, inherited, incorporated Not only the bold, easy, co"rse and cadence of his tho"#hts. b"t abo%e all the readiness for #reat responsibilities, the lofty #lance that r"les and looks down, the #enial protection and defence of that which is mis"nderstood and cal"mniated, be it #od or de%il, the pleas"re in and exercise of #rand *"stice, the art of commandin#, the breadth of will, the slow eye which seldom admires, seldom looks "pward, seldom lo%es Part Se-en3 (ur .irtues 814 )"r %irt"es, $e -"ropeans of the day after tomorrow, we first.born of the twentieth cent"ry with all o"r dan#ero"s c"riosity, o"r m"ltiplicity and art of dis#"ise, o"r mellow and s"#ared cr"elty in spirit and senses. if we are to ha%e %irt"es we shall pres"mably ha%e only s"ch %irt"es as ha%e learned to #et alon# with o"r most secret and heartfelt inclinations !lasH if only yo" knew how soon, how %ery soon, thin#s will be. differentH 88B Now that the 'disinterested' are praised so widely one has to become ca"tio"sly conscio"s of what is profo"nd and deep to the common man, the ed"cated, the scholars and perhaps the philosophers as well /he fact emer#es that the #reat ma*ority of thin#s which interest and stim"late e%ery hi#her nat"re and refined taste appear alto#ether '"ninterestin#' to the a%era#e man /here ha%e been philosophers who ha%e failed to state ob%io"s tr"th that the 'disinterested'

act is a %ery interestin# and interested act, pro%ided that B"t here tr"th prefers to stifle her yawns She is, after all, a woman4 one o"#ht not to %iolate her 884 /he historical sense, that -"ropeans specialty, has come to "s thro"#h the mad and fascinatin# semi+barbarism into which -"rope has been pl"n#ed thro"#h the democratic min#lin# of classes and races $e ha%e secret access e%erywhere, s"ch as a noble a#e ne%er had, to the labyrinth of "nfinished c"lt"resG we ha%e 'historical sense' for e%erythin#, the taste and ton#"e for e%erythin# 3erhaps it is o"r happiest ad%ance that we a#ain know how to appreciate (omer, which e%en noble 7rench of the se%enteenth cent"ry, 0Saint -%remond, :oltaire1 co"ld not /heir wariness of e%erythin# forei#n their c"lt"re, disposed them "nfa%o"rably towards e%en the best thin#s in the resto of the world $e e%en en*oy Shakespeare, that astonishin# Spanish.5oorish. Saxon synthesis, we accept his medley of the delicate and the coarse, we take him as art, and e%en for#i%e his proximity to the -n#lish rabble and the stench of the plebeian sewers 88@ (onesty is o"r only %irt"e, we free spirits. let "s labo"r at it with lo%e and malice to 'perfect' o"rsel%es in o"r %irt"e4 may its bri#htness one day o%erspread this a#ein# c"lt"re like a #ilded az"re mockin# e%enin# #lowH -%ery %irt"e tends towards st"pidity, e%ery st"pidity towards %irt"eG 'st"pid to the point of saintliness' they say in R"ssia . let "s see to it that thro"#h honesty we do not finally become saints and boresH &s life not a h"ndred times too short to be . bored in it, 888 5ay & be for#i%en the disco%ery that all moral philosophy hitherto has been borin# &t is important that as few people as possible sho"ld think abo"t morality, conseD"ently it is %ery important that morality sho"ld not become interestin#H 7ear notH & see no one in -"rope who sees any dan#er in thinkin# abo"t moralityH +onsider the indefati#able -n#lish "tilitarians worthily and cl"msily stalkin# in the footsteps of Bentham &n 'the common #ood', "ltimately, they want -n#lish morality to pre%ail /hey wo"ld like to pro%e to themsel%es that stri%in# after -n#lish happiness, & mean after comfort and fashion 0and, the s"preme #oal, a seat in 3arliament1, is the tr"e path of %irt"e 882 !lmost e%erythin# we call 'hi#her c"lt"re' is based on the spirit"alization and intensification of cruelty. this is my propositionG the 'wild beast' has not been laid to rest at all, it li%es, it flo"rishes, it has merely become. deified $hat the Roman in the arena, the +hristian in the ecstasies of the +ross, the Spaniard's b"llfi#hts, the ?apanese of today en*oyin# tra#edy. what all of these en*oy is the spicy potion of the #reat +irce 'cr"elty' 8>B 3erhaps what & ha%e to say of a 'f"ndamental will of the spirit' may not be immediately comprehensible4 allow me to explain /hat commandin# somethin# which people call 'spirit' wants to be master within itself and aro"nd itself and to bind to#ether and tame, it is imperio"s and domineerin# &ts needs and capacities are the same as those which physiolo#ists posit for e%erythin# that li%es, #rows and m"ltiplies /here is also an apparently antithetical dri%e of the spirit, a desire for i#norance, for a closin# of the windows, a kind of defensi%e post"re &t is here that the spirit lets itself be decei%ed, and innocently decei%es other spirits, and so en*oys the m"ltiplicity and c"nnin# of its masks, it en*oys the sense of bein# safe 8>1 ;earnin# transforms "s, b"t at the bottom of "s, 'ri#ht down deep', there is, somethin# unteachable, a #ranite strat"m of spirit"al fate, of predetermined decision &n the case of e%ery cardinal problem there speaks an "nchan#eable 'this is &'G abo"t man and woman, for example, a thinker can only redisco%er what is 'firm and settled' within him on the s"b*ect & may perhaps be permitted to "tter a few tr"ths abo"t 'woman as s"ch'4 ass"min# it is now "nderstood that these are only. my tr"ths 8>8 $oman wants to be independent, and so she is be#innin# to enli#hten men abo"t 'woman as s"ch'. this is one of the worst de%elopments in the #eneral uglification of -"rope She be#ins to for#et her skills of charm, play, carelessness, the ass"a#in# of #rief and takin# li#htlyH !lready

female %oices are raised which, by holy !ristophanesH make one tremble &s it not in the worst of taste when woman tries to adorn herself with science, B"t what is tr"th to a womanH (er #reat art is the lie, her s"preme concern is appearance and bea"ty ;et "s confess it, we men4 it is precisely this art and this instinct in woman which we lo%e and hono"r4 which makes o"r serio"sness appear to "s almost as folly !nd is it not tr"e that on the whole 'woman' has hitherto been sli#hted most by woman herself. and not at all by "s, 8>4 $oman does not "nderstand what food means &t is the complete absence of reason in the kitchen, that the e%ol"tion of man has been most harmed ! lect"re for hi#h.school #irls 8>@ 'ro$erbs for Women (ow the slowest tedi"m flees when a man comes on his kneesH Sober #arb and total m"teness dress a woman with ast"teness $ho has bro"#ht me l"ck today, GodH and my couturier Noble name, a le# that's fine, man as well4 oh were he mineH 5en ha%e hitherto treated women like bea"tif"l, delicate, birds strayed down from the hei#hts4 b"t which m"st be ca#ed to stop them escapin# 8>2 /he weak sex has in no a#e been treated by men with s"ch respect as it is in o"rs4 is it any wonder if this respect is immediately ab"sed, She wants more, she "nlearns fear of man4 and sacrifices her most womanly instincts /his is what is happenin# today4 let "s not decei%e o"rsel%esH $here%er the spirit of ind"stry has tri"mphed o%er the military and aristocratic, woman now aspires to economic and le#al independence !s she looks to the 'pro#ress' of women, the re%erse is happenin#4 woman is retrogressing. /here is st"pidity in this 'emancipation of women', an almost masc"line st"pidity, of which real woman. cle%er woman. will be ashamed from the %ery heart &s woman now bein# depri%ed of her enchantment, &s woman slowly bein# made borin#, ) -"ropeH -"ropeH Part Eight3 Peoples and Fatherlands 84B & ha%e heard, once a#ain for the first time, Richard $a#ner's o%ert"re to the eistersinger4 5a#nificent4 it is as arbitrary as it is pompo"s, traditional. not infreD"ently p"ckish, often ro"#h and "nco"th. it has fire and spirit and at the same time the loose yellow skin of fr"its which ripen too late ! #en"ine token of the German so"l, at once yo"n# and a#ed, o%er.mellow and still too rich in f"t"re 841 $e '#ood -"ropeans' ha%e moments when we permit o"rsel%es a warm.hearted patriotism, a lapse into old lo%es and narrownesses. & ha%e *"st #i%en an example of it $e may keep to it for an ho"r or so, while d"ll, sl"##ish races wo"ld need half a cent"ry to o%ercome s"ch attacks before bein# restored to reason, to '#ood -"ropeanism' 848 $hether that which now distin#"ishes the -"ropean be called 'ci%ilization' or 'pro#ress' or simply the democratic mo%ementG behind all the moral and political fore#ro"nds a #reat physiological process is takin# place. the process of the assimilation of all -"ropeans, into the essentially s"pra.national type of man /his process of becoming !uropean, will probably lead to res"lts which its nai%e propa#ators wo"ld be least inclined to anticipate /he same no%el conditions which can create a le%ellin# and mediocritizin# of man. a "sef"l, ind"strio"s, and able herd.animal. can also #i%e rise to exceptional men both dan#ero"s and enticin# $hat & mean to say is that the democratization of -"rope is an in%ol"ntary arran#ement for the breedin# of tyrants. incl"din# the most spirit"al 84F /he '#ood old days' are #one, in 5ozart they san# themsel%es o"t in rococo chinoiserie and ornament !las, some day all will be #one, who can do"bt that a taste for Beetho%en will be #one firstH (ow stran#e to o"r ears so"nds the lan#"a#e of Ro"ssea", Schiller, Shelley, Byron $hat

are 7reischJtz and )beron to "s todayH $a#ner's m"sic for 5anfred is a mistake to the point of in*"stice, his D"iet lyricism merely a German e%ent in m"sic, not a -"ropean e%ent &n him German m"sic was losin# the %oice for the so"l of -"rope and sinkin# into mere nationality 848 /here are two kinds of #eni"s4 the kind which be#ets and the kind which likes to #i%e birth ;ikewise there are amon# peoples of #eni"s those "pon whom has fallen the woman's problem of pre#nancy and the secret task of formin#, mat"rin#. the Greeks were a people of this kind, and so were the 7rench, the ?ews, the Romans and, & ask, the Germans, /hese two kinds of #eni"s seek one another, as man and woman doG b"t they also mis"nderstand one another, as man and woman do 8F1 &f a people is s"fferin# from nationalistic ner%o"s fe%er, it m"st be expected that little attacks of st"pidity will pass o%er its spirit !mon# present.day Germans, for example, there is the anti. 7rench st"pidity, now the anti.?ewish, the anti.3olish, the $a#nerian, the /e"tonic, the 3r"ssian 5ay it be for#i%en me that & too, d"rin# a darin# brief so*o"rn in a hi#hly infected area, did not remain wholly free of the disease !bo"t the ?ews, for example4 listen . & ha%e ne%er met a German who was fa%o"rably inclined towards the ?ews /hey tell me that Germany has a sufficiency of ?ews, ';et in no more ?ewsH' command a people still weak and ready to be "ndermined /he ?ews, howe%er, are beyond all do"bt the to"#hest, p"rest race now li%in# in -"ropeG they know how to pre%ail "nder the worst conditions 0better e%en than "nder fa%o"rable ones1, thanks abo%e all to a resol"te faith which does not need to be ashamed before 'modem ideas' /he ?ews are wishin# to be assimilated into -"rope, they are lon#in# to p"t an end to the nomadic life of the '$anderin# ?ew' B"t here & sho"ld break off my cheerf"l Germanomaniac address4 for already & am to"chin# on what is to me serious, on the '-"ropean problem'. on the breedin# of a new r"lin# caste for -"rope 8F8 /hey are no philosophical race, these -n#lish4 Bacon, (obbes, ("me and ;ocke /hey lack spirit"ality, and 0in both senses1 they lack m"sic 8F> B"t now, the the spirit of respectable b"t mediocre -n#lishmen. <arwin, ?ohn St"art 5ill and (erbert Spencer. is startin# to #ain ascendancy in the midre#ion of -"ropean taste -xalted spirits ha%e more to do than merely know somethin# new. namely to be somethin# new, to represent new %al"esH )n the other hand, for scientific disco%eries s"ch as <arwin's, a certain %ery -n#lish narrowness and ind"strio"s conscientio"sness may be "sef"l -"ropean noblesse of feelin#, taste, of c"stom, is the work and in%ention of 0ranceG -"ropean %"l#arity, the plebeianism of modern ideas, that of. !ngland 8F4 7rance is still the seat of -"rope's most spirit"al and refined c"lt"re. and there are three thin#s which the 7rench can still exhibit with pride 7irstly, the capacity for artistic passions Second, their ancient, manifold, moralistic c"lt"re, by %irt"e of which e%en boule$ardiers de 'aris ha%e a psycholo#ical sensiti%ity and c"riosity of which Germans ha%e no conception /here is yet a third claim to s"periority4 in the 7rench nat"re there exists some synthesis of north and so"th which makes them "nderstand many thin#s which are beyond an -n#lishman /he so"th preser%es them from dreary northern #rey.on.#rey and makes in 7rance a kind of patriotism, which knows how to lo%e the so"th in the north and the north in the so"th. the born 5idlanders, the '#ood -"ropeans' 8FA /hanks to the morbid estran#ement which the l"nacy of nationality has prod"ced between the peoples of -"rope, and thanks to the shortsi#hted politicians who ha%e "sed it. the ob%io"s si#n is bein# o%erlooked. !urope wants to become one /he more profo"nd and comprehensi%e men of this cent"ry ha%e prepared for this new synthesis, anticipated the -"ropean of the f"t"re4 only in their fore#ro"nd ho"rs of weakness were they 'patriots' & think of men s"ch as Napoleon, Goethe, Beetho%en, Schopenha"erG and & incl"de Richard $a#ner &n all the hei#hts and depths of their needs4 it is the one -"rope whose so"l forces its way lon#in#ly "p and o"t thro"#h their manifold and impet"o"s art. whither,. into a new li#ht,. towards a new s"n, Part Nine 3 :hat &s No7leE

8F@ -%ery ele%ation of the type 9man,9 has hitherto been the work of an aristocratic society. a society belie%in# in differences of worth amon# h"man bein#s, and reD"irin# sla%ery in some form or other ;et "s acknowled#e "npre*"dicedly how e%ery hi#her ci%ilisation has originatedH /he tr"th is hard 5en with a still nat"ral, a barbarian nat"re, still in possession of unbroken stren#th of will and desire for power, threw themsel%es "pon weaker, more moral, more peacef"l races 8F2 /o refrain m"t"ally from in*"ry, from exploitation, and p"t one's will on a par with others, may lead to a certain de#ree of #ood cond"ct amon# indi%id"als B"t to make it a fundamental principle of society is a will to the denial of life, a principle of dissol"tion and decay Grant that this is a no%el theory, b"t, be honest, it is a fundamental fact of historyH 8AB &n a to"r thro"#h the moralities of the earth, two primary types re%ealed themsel%es to me /here is master+morality and sla$e+moralityG tho"#h in hi#her ci%ilisations, there are some attempts to reconcilie the two $hen moral %al"es ha%e ori#inated with the r"lin# caste, when the r"lers ha%e determind the conception '#ood,' then '#ood' and 'bad' means practically the same as 'noble' and 'despicable' S"pposin# that the ab"sed, the oppressed, sho"ld moraliseG what will their morality be, 3robably a pessimistic s"spicion of the entire sit"ation of man, an "nfa%o"rable eye for the %irt"es of the powerf"l )n the other hand li#ht is shone on sympathy, the kind, helpin# hand, the warm heart, patience, h"mility, and friendlinessG all the most "sef"l D"alities in s"r%i%in# a harsh existence (ere is the seat of the ori#in of the famo"s antithesis '#ood' and (e$il(4 !ccordin# to sla%e.morality, the 'e%il' man aro"ses fearG accordin# to master.morality, it is the '#ood' man who aro"ses fear !ccordin# to the ser%ile mode of tho"#ht, the #ood man m"st be the safe man4 #ood.nat"red, perhaps a little st"pid, !nd e%erywhere that sla%e.morality #ains the ascendency, lan#"a#e shows a tendency to connect the words '#ood' and 'st"pid ' !nd one f"ndamental difference4 the desire for liberty necessarily belon#s to sla%e.morals, *"st as re%erence and de%otion are symptoms of aristocratic thinkin# (ence we can "nderstand why lo%e as passion. o"r -"ropean specialty. m"st necessarily be of noble ori#in 8A1 :anity, tryin# to aro"se a #ood opinion of oneself, and e%en to try to belei$e in it, seems, to the noble man, s"ch bad taste, so self.disrespectf"l, so #rotesD"ely "nreasonable, that he wo"ld like to consider %anity a rarity (e will say, 9& may be mistaken abo"t my %al"e, b"t ne%ertheless demand that & be %al"ed as & %al"e myself9, b"t this is not %anity /he man of noble character m"st learn that in all social strata in any way dependent, the ordinary man has only e%er %al"ed himself as his master dictates 0it is the pec"liar right of masters to create %al"es1 &t may be looked "pon as an extraordinary ata%ism that the ordinary man is always waiting for an opinion abo"t himself and then instincti%ely s"bmittin# to itG not only to a 9#ood9 opinion, b"t also to a bad and "n*"st one 0think of all the self.depreciations which the belie%in# +hristian learns from his +h"rch1 &t is 9the sla%e9 in the %ain man's blood. and how m"ch of the 9sla%e9 is still left in woman. which seeks to sed"ce to #ood opinions of itselfG it is the sla%e, too, who immediately afterwards falls prostrate himself before these opinions, as tho"#h he had not called them forth :anity is an ata%ism 8A8 ! species ori#inates, and becomes stron#, in the lon# str"##le with unfa$ourable conditions )n the other hand, breeders know that a species that recei%es s"per.ab"ndant no"rishment and protection becomes prone prodi#ies and monstrosities +onsider an aristocratic commonwealth, say an ancient Greek polis, or :enice, as a contri%ance for breeding h"man bein#sG it consists of those who m"st make their species pre%ail a#ainst nei#hbo"rs or rebellio"s %assals, or risk bein# exterminated 7inally, a happy state of thin#s res"ltsG there are perhaps no more enemies, and the means of life are ab"ndant /his t"rnin#.point of history throws "p a ma#nificent, %ir#in.forest. like and "p.stri%in#G and in the ri%alry of #rowth, an extraordinary decay and self.destr"ction /he old morality is o"t of date /he indi%id"al is obli#ed to ha%e reco"rse to his own law.#i%in# <an#er is a#ain present, the mother of morality, #reat dan#er $hat will the moral philosophers of this time ha%e to preach, /hey disco%er, these sharp onlookers and loafers, that the end is approachin# /he mediocre alone ha%e a prospect of contin"in# and propa#atin# themsel%es. they will be the men of the f"t"re, the sole s"r%i%ors

8A> /here is an instinct for rank, which is itself a si#n of a hi#h rank (e who in%esti#ates so"ls will test each one by its instinct for re$erence Diff5rence engendre haine4 the %"l#arity of many a nat"re sp"rts "p like dirty water when any any #reat book, any *ewel from closed shrines, is bro"#ht before itG while there is silence and hesitation when a so"l feels the nearness of thin#s worthiest of respect 5"ch has been achie%ed when the shallow masses know that there are holy thin#s before which they m"st take off their shoes /here may be more nobility of taste, more tact for re%erence, amon# the lower classes, than amon# the newspaper.readin# demimonde of intellect 8A4 &t cannot be effaced from a man's so"l what his ancestors did4 whether they were dili#ent economisers attached to desk and a cash.boxG or whether they were acc"stomed to commandin# from mornin# to ni#htG or whether they sacrificed all for their 9God9 /his is the problem of race /he plebianism of offensi%e incontinence, sordid en%y, or cl"msy self.%a"ntin#, m"st pass o%er to the child !nd in o"r democratic, plebeian a#e, 9ed"cation9 and 9c"lt"re9 m"st be essentially the art of decei%in# with re#ard to inherited plebeianism 8AF !t the risk of displeasin# innocent ears, & s"bmit that e#oism belon#s to the essence of a noble so"l (e mi#ht call it 9*"stice9, and, once he has settled D"estions of rank he mo%es amon# his eD"als with respect 8A@ +hinese mothers still teach their children 9Siao.sin9 09make thy heart small91 S"ch self. dwarfin# of latter ci%ilisations wo"ld, no do"bt, make an ancient Greek sh"dder at today's -"rope 8A8 $hat, after all, is i#nobleness, $ords are %ocal symbols for ideasG ideas, howe%er, are more or less definite mental symbols for freD"ently ret"rnin# and conc"rrin# sensations /o "nderstand one another needs more than the same words. we m"st ha%e experiences in common $hen people ha%e li%ed lon# to#ether "nder similar conditions there #rows an entity that 9"nderstands itself9. a nation /he #reater their common dan#er, the #reater the need of a#reein# words abo"t necessities $e disco%er how lo%e and friendship falters when we realise that we "nderstand words in ways "nalike )ne m"st appeal to immense opposin# forces to thwart the nat"ral, all. too.nat"ral, e%ol"tion toward the similar, the ordinary, the a%era#e. to the i#nobleH 8@1 /hat which separates two men most profo"ndly is a different sense of p"rity $hat does all their honesty and reciprocal "sef"lness matter, if they 'cannot bear the smell of each otherH' 8@@ &rritatin#H $hene%er a man finishes b"ildin# his ho"se, he disco%ers what he needeed to know to be#in /he malancholia of finished thin#sH 8@8 $anderer, rest here4 there is hospitality for e%eryone $hat refreshes, Speak o"tH '!nother maskH ! second maskH' 88@ $hat is noble, $hat does the word 'noble' still mean for "s nowadays, (ow does the noble man betray himself, how is he reco#nised in the #loom of the new plebeianism, &t is not his actions, always ambi#"o"s, which establish his claim &t is not his works, b"t the belief in some f"ndamental certainty that a noble so"l has abo"t itself The noble soul has re$erence for itself. 824 The 6lympian 7ice. <espite the, %ery -n#lish, philosopher who saidG 9;a"#hin# is a bad infirmity of h"man nat"re, which e%ery thinkin# mind will stri%e to o%ercome9 0(obbes1,. & mi#ht rank philosophers accordin# to the D"ality of their la"#hter !nd s"pposin# that Gods also philosophise, which & am inclined to belie%e, & ha%e no do"bt that they also know how to la"#h at all thin#s in a s"perh"man wayH 82F /he #eni"s of the heart of the hidden tempter #od, the pied.piper of consciences, whose %oice can descend into the "nderworld of e%ery so"l /he #eni"s of the heart, from contact with

which e%ery one #oes away less certain, more delicate, more br"ised, b"t f"ll of a new will and c"rrent, f"ll of a new ill.will and co"nter.c"rrent )h friendsH (a%e & for#otten to name who & talk abo"t, )r ha%e yo" already di%ined the name, & mean the God <ionys"s, the #reat eD"i%ocator and tempter &, his last discipleG mi#ht & #i%e yo", a little taste of his philosophy, /he %ery fact that <ionys"s, a #od, is a philosopher, mi#ht aro"se s"spicion amon# yo" philosophers. loth nowadays to belie%e in God and #ods (e once said, 9Ender some circ"mstances, & lo%e mankind. an a#reeable animal, witho"t eD"al on earth & often ponder how & mi#ht make him stron#er, more e%il and more profo"nd Kes, yo" heard me ri#ht, stron#er, more e%il, more profo"nd, and more bea"tif"l 9 (ere, yo" see, is a di%inity lackin# not only shame, b"t amon# #ods who mi#ht learn from we h"mans $e h"mans are more. h"mane 82A !lasH what are yo", my written and my painted tho"#htsH Not lon# a#o yo" were yo"n# and malicio"s and f"ll of thorns and secret spices. yo" made me sneeze and la"#h. and now, Ko" ha%e doffed yo"r no%elty, and some of yo", & fear, are ready to become tr"ths, so immortal do they look, so tedio"sly honestH !nd was it e%er otherwise, $hat then do we write and paint, we mandarins with +hinese br"sh, !las, only that which is abo"t to fade and lose its scentH !las, only birds exha"sted by fli#ht, which let themsel%es be ca"#ht with o"r handH $e immortalise thin#s exha"sted and mellowH !nd it is only for yo"r afternoon, my written and painted tho"#hts, for which alone & ha%e many colo"rsG b"t nobody will di%ine how yo" looked in yo"r mornin#, yo" s"dden sparks and mar%els of my solit"de, yo", my old, belo%ed. wicked tho"#htsH Fro5 High 4ountains3 Epode )h life's middayH )h festi%alH )h #arden of s"mmerH & wait restless in ecstasy, & stand and watch and wait $here are yo", friends, +ome to me nowH Now is the timeH 7or yo" ha%e & set o"t my feast "pon the hi#hest hei#ht . $ho li%es so near the stars as &, )r who so deep in low abyss, 5y empireH (as an empire e%er reached so far, !nd my honeyH $ho has tasted the sweetness of it, !nd there yo" are, friendsH B"t, alas, !m & not he yo" came to %isit, Now keep yo"r door open to new friendsH ;et the old #oH ;et memories #oH &f once yo" were yo"n#, now yo" are yo"n#erH Now, s"re of %ictory to#ether, we celebrate /he feast of feasts4 7riend =arath"stra has come, the #"est of #"estsH Now the world is la"#hin#, the dread c"rtain is rent, /he weddin# day has come for li#ht and darkness /(- -N<

Friedrich Nietzsche FGHH9F CC

Nietzsche's #ra%e in RMcken +h"rchyard, Germany