Beyond Good and Evil

By Friedrich Nietzsche

Page 35

reward in heaven, and already upon
earth.

46. Faith, such as early Christianity desired, and not infrequently
achieved in the midst of a skeptical and southernly free-spirited world,
which had centuries of struggle between philosophical schools behind
it and in it, counting besides the education in tolerance which
the Imperium Romanum gave--this faith is NOT that sincere, austere
slave-faith by which perhaps a Luther or a Cromwell, or some other
northern barbarian of the spirit remained attached to his God and
Christianity, it is much rather the faith of Pascal, which resembles in
a terrible manner a continuous suicide of reason--a tough, long-lived,
worm-like reason, which is not to be slain at once and with a single
blow. The Christian faith from the beginning, is sacrifice the sacrifice
of all freedom, all pride, all self-confidence of spirit, it is at
the same time subjection, self-derision, and self-mutilation. There is
cruelty and religious Phoenicianism in this faith, which is adapted to a
tender, many-sided, and very fastidious conscience, it takes for granted
that the subjection of the spirit is indescribably PAINFUL, that all the
past and all the habits of such a spirit resist the absurdissimum, in
the form of which "faith" comes to it. Modern men, with their obtuseness
as regards all Christian nomenclature, have no longer the sense for the
terribly superlative conception which was implied to an antique taste by
the paradox of the formula, "God on the Cross". Hitherto there had never
and nowhere been such boldness in inversion, nor anything at once so
dreadful, questioning, and questionable as this formula: it promised a
transvaluation of all ancient values--It was the Orient, the PROFOUND
Orient, it was the Oriental slave who thus took revenge on Rome and its
noble, light-minded toleration, on the Roman "Catholicism" of non-faith,
and it was always not the faith, but the freedom from the faith, the
half-stoical and smiling indifference to the seriousness of the faith,
which made the slaves indignant at their masters and revolt against
them. "Enlightenment" causes revolt, for the slave desires the
unconditioned, he understands nothing but the tyrannous, even in morals,
he loves as he hates, without NUANCE, to the very depths, to the point
of pain, to the point of sickness--his many HIDDEN sufferings make
him revolt against the noble taste which seems to DENY suffering. The
skepticism with regard to suffering, fundamentally only an attitude of
aristocratic morality, was not the least of the causes, also, of the
last great slave-insurrection which began with the French Revolution.

47. Wherever the religious neurosis has appeared on the earth so far,
we find it connected with three

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Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 7
This view is a result of fully developed "truthfulness": therefore a consequence of the belief in morality.
Page 19
It is precisely on this account that one makes a stand on behalf of _humanity.
Page 26
.
Page 43
In the sphere which Rousseau attacked most violently, the _relatively_ strongest and most successful type of man was still to be found (the type which still possessed the great passions intact: Will to Power, Will to Pleasure, the Will and Ability to Command).
Page 46
) --the moral and poetical substitutions in Wagner, who used _one_ art as a stop-gap to make up for what another lacked.
Page 58
138.
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e.
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) ] 176.
Page 93
.
Page 103
The attacks made upon Christianity, hitherto, have been not only timid but false.
Page 108
But this is parlour-morality.
Page 112
"Thou shalt": an impulse which, like the sexual impulse, cannot fathom itself, is set apart and is not condemned as all the other instincts are--on the contrary, it is made to be their standard and.
Page 126
312.
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.
Page 142
And even here, Life is still in the right--Life that knows not how to separate Yea from Nay: what is the good of declaring with all one's might that war is an evil, that one must harm no one, that one must not act negatively? One is still waging a war even in this, it is impossible to do otherwise! The good man who has renounced all evil, and who is afflicted according to his desire with the hemiplegia of virtue, does not therefore cease from waging war, or from making enemies, or from saying "nay" and doing "nay.
Page 165
Even in Plato's predecessors, moral interpretations play a most important rôle (Anaximander declares that all things are made to perish as a punishment for their departure from pure being; Heraclitus thinks that the regularity of phenomena is a proof of the morally correct character of.
Page 166
_Hegel_: his popular side, the doctrine of war and of great men.
Page 167
_ (3) _I therefore travelled farther along the road of dissolution--and along it I found new sources of strength for individuals.
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.
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