Beyond Good and Evil

By Friedrich Nietzsche

Page 124

and unjust one (think, for instance, of the greater part of the
self-appreciations and self-depreciations which believing women learn
from their confessors, and which in general the believing Christian
learns from his Church). In fact, conformably to the slow rise of the
democratic social order (and its cause, the blending of the blood
of masters and slaves), the originally noble and rare impulse of
the masters to assign a value to themselves and to "think well" of
themselves, will now be more and more encouraged and extended; but
it has at all times an older, ampler, and more radically ingrained
propensity opposed to it--and in the phenomenon of "vanity" this older
propensity overmasters the younger. The vain person rejoices over EVERY
good opinion which he hears about himself (quite apart from the point
of view of its usefulness, and equally regardless of its truth or
falsehood), just as he suffers from every bad opinion: for he subjects
himself to both, he feels himself subjected to both, by that oldest
instinct of subjection which breaks forth in him.--It is "the slave"
in the vain man's blood, the remains of the slave's craftiness--and how
much of the "slave" is still left in woman, for instance!--which
seeks to SEDUCE to good opinions of itself; it is the slave, too, who
immediately afterwards falls prostrate himself before these opinions, as
though he had not called them forth.--And to repeat it again: vanity is
an atavism.

262. A SPECIES originates, and a type becomes established and strong in
the long struggle with essentially constant UNFAVOURABLE conditions. On
the other hand, it is known by the experience of breeders that species
which receive super-abundant nourishment, and in general a surplus of
protection and care, immediately tend in the most marked way to develop
variations, and are fertile in prodigies and monstrosities (also in
monstrous vices). Now look at an aristocratic commonwealth, say
an ancient Greek polis, or Venice, as a voluntary or involuntary
contrivance for the purpose of REARING human beings; there are there men
beside one another, thrown upon their own resources, who want to make
their species prevail, chiefly because they MUST prevail, or else
run the terrible danger of being exterminated. The favour, the
super-abundance, the protection are there lacking under which variations
are fostered; the species needs itself as species, as something which,
precisely by virtue of its hardness, its uniformity, and simplicity of
structure, can in general prevail and make itself permanent in
constant struggle with its neighbours, or with rebellious or
rebellion-threatening vassals. The most varied experience teaches it
what are the qualities to which it principally owes the fact

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Text Comparison with The Antichrist

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upon the weak and ailing," and "a real liking for sincere, pious Christians," and "a tender love for the Founder of Christianity.
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True enough, it succeeds in isolated and individual cases in various parts of the earth and under the most widely different cultures, and in these cases a _higher_ type certainly manifests itself; something which, compared to mankind in the mass, appears as a sort of superman.
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--The _good_ god, and the devil like him--both.
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Instead of being its transfiguration and eternal Yea! In him war is declared on life, on nature, on the will to live! God becomes the formula for every slander upon the "here and now," and for every lie about the "beyond"! In him nothingness is deified, and the will to nothingness is made holy!.
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-- 28.
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regretted that no Dostoyevsky lived in the neighbourhood of this most interesting _decadent_--I mean some one who would have felt the poignant charm of such a compound of the sublime, the morbid and the childish.
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The One God and the Only Son of God: both were products of _ressentiment_.
Page 49
Paul, with that rabbinical impudence which shows itself in all his doings, gave a logical quality to that conception, that _indecent_ conception, in this way: "_If_ Christ did not rise from the dead, then all our faith is in vain!"--And at once there sprang from the Gospels the most contemptible of all unfulfillable promises, the _shameless_ doctrine of personal immortality.
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Zarathustra is a sceptic.
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They rule, not because they want to, but because they _are_; they are not at liberty to play second.
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The handicrafts, commerce, agriculture, _science_, the greater part of art, in brief, the whole range of _occupational_ activities, are compatible only with mediocre ability and aspiration; such callings would be out of place for exceptional men; the instincts which belong to them stand as much opposed to aristocracy as to anarchism.
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One need only turn to history for a proof of this: there it appears with appalling distinctness.
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The "humanitarian" blessings of Christianity forsooth! To breed out of _humanitas_ a self-contradiction, an art of self-pollution, a will to lie at any price, an aversion and contempt for all good and honest instincts! All this, to me, is the "humanitarianism" of Christianity!--Parasitism as the _only_ practice of the church; with its anaemic and "holy" ideals, sucking all the blood, all the love, all the hope out of life; the beyond as the will to deny all reality; the cross as the distinguishing mark of the most subterranean conspiracy ever heard of,--against health, beauty, well-being, intellect, _kindness_ of soul--_against life itself_.