Beyond Good and Evil

By Friedrich Nietzsche

Page 3

their source, and nowhere else!"--This
mode of reasoning discloses the typical prejudice by which
metaphysicians of all times can be recognized, this mode of valuation
is at the back of all their logical procedure; through this "belief" of
theirs, they exert themselves for their "knowledge," for something that
is in the end solemnly christened "the Truth." The fundamental belief of
metaphysicians is THE BELIEF IN ANTITHESES OF VALUES. It never occurred
even to the wariest of them to doubt here on the very threshold (where
doubt, however, was most necessary); though they had made a solemn
vow, "DE OMNIBUS DUBITANDUM." For it may be doubted, firstly, whether
antitheses exist at all; and secondly, whether the popular valuations
and antitheses of value upon which metaphysicians have set their
seal, are not perhaps merely superficial estimates, merely provisional
perspectives, besides being probably made from some corner, perhaps from
below--"frog perspectives," as it were, to borrow an expression current
among painters. In spite of all the value which may belong to the true,
the positive, and the unselfish, it might be possible that a higher
and more fundamental value for life generally should be assigned to
pretence, to the will to delusion, to selfishness, and cupidity. It
might even be possible that WHAT constitutes the value of those good and
respected things, consists precisely in their being insidiously
related, knotted, and crocheted to these evil and apparently opposed
things--perhaps even in being essentially identical with them. Perhaps!
But who wishes to concern himself with such dangerous "Perhapses"!
For that investigation one must await the advent of a new order of
philosophers, such as will have other tastes and inclinations, the
reverse of those hitherto prevalent--philosophers of the dangerous
"Perhaps" in every sense of the term. And to speak in all seriousness, I
see such new philosophers beginning to appear.

3. Having kept a sharp eye on philosophers, and having read between
their lines long enough, I now say to myself that the greater part of
conscious thinking must be counted among the instinctive functions, and
it is so even in the case of philosophical thinking; one has here to
learn anew, as one learned anew about heredity and "innateness." As
little as the act of birth comes into consideration in the whole process
and procedure of heredity, just as little is "being-conscious" OPPOSED
to the instinctive in any decisive sense; the greater part of the
conscious thinking of a philosopher is secretly influenced by his
instincts, and forced into definite channels. And behind all logic and
its seeming sovereignty of movement, there are valuations, or to speak
more plainly, physiological demands, for the

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 11
The Celts, if I may make a parenthetic statement, were throughout a blonde race; and it is wrong to connect, as.
Page 12
It is in these cases, for instance, that "clean" and "unclean" confront each other for the first time as badges of class distinction; here again there develops a "good" and a "bad," in a sense which has ceased to be merely social.
Page 22
all aristocratic races, and in being on one's guard: but who would not a hundred times prefer to be afraid, when one at the same time admires, than to be immune from fear, at the cost of being perpetually obsessed with the loathsome spectacle of the distorted, the dwarfed, the stunted, the envenomed? And is that not our fate? What produces to-day our repulsion towards "man"?--for we _suffer_ from "man," there is no doubt about it.
Page 26
one should honour all authority)--not only are they better men, but that they also have a 'better time,' at any rate, will one day have a 'better time.
Page 33
If, however, we place ourselves at the end of this colossal process, at the point where the tree finally matures its fruits, when society and its morality of custom finally bring to light that to which it was only the means, then do we find as the ripest fruit on its tree the _sovereign individual_, that resembles only himself, that has got loose from the morality of custom, the autonomous "super-moral" individual (for "autonomous" and "moral" are mutually-exclusive terms),--in short, the man of the personal, long, and independent will, _competent to promise_, and we find in him a proud consciousness (vibrating in every fibre), of _what_ has been at last achieved and become vivified in him, a genuine consciousness of power and freedom, a feeling of human perfection in general.
Page 36
That idea--"the wrong-doer deserves punishment _because_ he might have acted otherwise," in spite of the fact that it is nowadays so cheap, obvious, natural, and inevitable, and that it has had to serve as an illustration of the way in which the sentiment of justice appeared on earth, is in point of fact an exceedingly late, and even refined form of human judgment and inference; the placing of this idea back at the beginning of the world is simply a clumsy violation of the principles of primitive psychology.
Page 44
This shows why war itself (counting the sacrificial cult of war) has produced all the forms under which punishment has manifested itself in history.
Page 45
) So much against this tendency in general: but as for the particular maxim of Dühring's, that the home of Justice is to be found in the sphere of the reactive feelings, our love of truth compels us drastically to invert his own proposition and to oppose to him this other maxim: the _last_ sphere conquered by the spirit of justice is the sphere of the feeling of reaction! When it really comes about that the just man remains just even as regards his injurer (and not merely cold, moderate, reserved, indifferent: being just is always a _positive_ state); when, in spite of the strong provocation of personal insult, contempt, and calumny, the lofty and clear objectivity of the just and judging eye (whose glance is as profound as it is.
Page 50
With regard to the other element in _punishment_, its fluid element, its meaning, the idea of punishment in a very late stage of civilisation (for instance, contemporary Europe) is not content with manifesting merely one meaning, but manifests a whole synthesis "of meanings.
Page 53
I regard the bad conscience as the serious illness which man was bound to contract under the stress of the most radical change which he has ever experienced--that change, when he found himself finally imprisoned within the.
Page 56
At bottom it is the same active force which is at work on a more grandiose scale in those potent artists and organisers, and builds states, which here, internally, on a smaller and pettier scale and with a retrogressive tendency, makes itself a bad science in the "labyrinth of the breast," to use Goethe's phrase, and which builds negative ideals; it is, I repeat, that identical _instinct of freedom_ (to use my own language, the will to power): only the material, on which this force with all its constructive and tyrannous nature is let loose, is here man himself, his whole old animal self--and not as in the case of that more grandiose and sensational phenomenon, the _other_ man, _other_ men.
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.
Page 71
" To him it is just the excitement of the "will"(the "interest") by the beauty that seems the essential fact.
Page 72
Let us beware of making dismal faces at the word "torture"--there is certainly in this case enough to deduct, enough to discount--there is even something to laugh at.
Page 74
It effects it still; if it ceased to do so, it would simply not be dominant.
Page 84
The ascetic priest is the incarnate wish for an existence of another kind, an existence on another plane,--he is, in fact, the highest point of this wish, its official ecstasy and passion: but it is the very _power_ of this wish which is the fetter that binds him here; it is just that.
Page 102
" If you only wish to express that such a system of treatment has _reformed_ man, I do not gainsay it: I merely add that "reformed" conveys to my mind as much as "tamed," "weakened," "discouraged,".
Page 108
We do not again deny that "faith produces salvation": _for that very reason_ we do deny that faith _proves_ anything,--a strong faith, which produces happiness, causes suspicion of the object of that faith, it does not establish its "truth," it does establish a certain probability of--_illusion_.
Page 113
effort to _counteract_ the ascetic ideal? Is it really seriously suggested that Kant's _victory_ over the theological dogmatism about "God," "Soul," "Freedom," "Immortality," has damaged that ideal in any way (as the theologians have imagined to be the case for a long time past)?–– And in this connection it does not concern us for a single minute, if Kant himself intended any such consummation.
Page 124
What quagmires and mendacity must there be about if it is possible, in the modern European hotch-potch, to raise questions of "race"! (It being premised that the origin of such writers is not in Horneo and Borneo.