Beyond Good and Evil

By Friedrich Nietzsche

Page 45

the philosopher, but
rule voluntarily and PARAMOUNTLY, when they wish to be the final end,
and not a means along with other means. Among men, as among all other
animals, there is a surplus of defective, diseased, degenerating,
infirm, and necessarily suffering individuals; the successful cases,
among men also, are always the exception; and in view of the fact that
exception. But worse still. The higher the type a man represents, the
greater is the improbability that he will SUCCEED; the accidental, the
law of irrationality in the general constitution of mankind, manifests
itself most terribly in its destructive effect on the higher orders of
men, the conditions of whose lives are delicate, diverse, and difficult
to determine. What, then, is the attitude of the two greatest religions
above-mentioned to the SURPLUS of failures in life? They endeavour
to preserve and keep alive whatever can be preserved; in fact, as the
religions FOR SUFFERERS, they take the part of these upon principle;
they are always in favour of those who suffer from life as from a
disease, and they would fain treat every other experience of life as
false and impossible. However highly we may esteem this indulgent and
preservative care (inasmuch as in applying to others, it has applied,
and applies also to the highest and usually the most suffering type of
man), the hitherto PARAMOUNT religions--to give a general appreciation
of them--are among the principal causes which have kept the type of
"man" upon a lower level--they have preserved too much THAT WHICH SHOULD
HAVE PERISHED. One has to thank them for invaluable services; and who is
sufficiently rich in gratitude not to feel poor at the contemplation
of all that the "spiritual men" of Christianity have done for Europe
hitherto! But when they had given comfort to the sufferers, courage to
the oppressed and despairing, a staff and support to the helpless,
and when they had allured from society into convents and spiritual
penitentiaries the broken-hearted and distracted: what else had they
to do in order to work systematically in that fashion, and with a good
conscience, for the preservation of all the sick and suffering, which
means, in deed and in truth, to work for the DETERIORATION OF THE
EUROPEAN RACE? To REVERSE all estimates of value--THAT is what they
had to do! And to shatter the strong, to spoil great hopes, to cast
suspicion on the delight in beauty, to break down everything autonomous,
manly, conquering, and imperious--all instincts which are natural to the
highest and most successful type of

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

Page 11
Nihilism represents an intermediary pathological condition (the vast generalisation, the conclusion that there _is no purpose_ in anything, is pathological): whether it be that the productive forces are not yet strong enough--or that _decadence_ still hesitates and has not yet discovered its expedients.
Page 29
Only think of the conditions in which Buddha appeared! The teaching of the eternal recurrence would have learned principles to go upon (just as Buddha's teaching, for instance, had the notion of causality, etc.
Page 31
_ Our "_rich people_"--_they_ are the poorest! The real _purpose_ of all wealth has been forgotten.
Page 51
Our attitude to _Nature_ is more natural: we no longer love her for her "innocence," her "reason," her "beauty," we have made her beautifully devilish and "foolish.
Page 64
Page 76
And again, in order to believe in themselves, they were in need of a _theological transfiguration_: they require nothing less than "the Son of God" in order.
Page 78
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These people, possessed of an inflexible will to assert themselves, and who, once they had lost all natural hold on life, and had long existed without any right to existence, still knew how to prevail by means of hypotheses which were as unnatural as they were imaginary (calling themselves the chosen people, the community of saints, the people of the promised land, and the "Church"): these people made use of their _pia fraus_ with such skill, and with such "clean consciences," that one cannot be too cautious when they preach morality.
Page 97
The unfair interest which society manifests in controlling the whole of our lives in one direction, as though the very purpose of its existence were to cultivate a certain individual act, should not infect the man of action: but unfortunately this happens almost continually.
Page 109
Absolute dominion of morality: all biological phenomena measured and _judged_ according to its values.
Page 111
But do not let us fear: as a matter of fact, we require a great deal of morality, in.
Page 121
An attempt to produce an entirely opposite state of affairs would be possible: that is to say, to affiliate all desires of a beyond, all sympathy with things which are opposed to the senses, the intellect, and nature--in fact, all the ideals that have existed hitherto (which were all anti-worldly), with a heavy conscience.
Page 131
Only the fewest amongst us are aware of what is involved, from the standpoint of _desirability,_ in every "thus should it be, but it is not," or even "thus it ought to have been": such expressions of opinion involve a condemnation of the whole course of events.
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Page 148
) If he represent _descending_ development, decay, chronic sickening, he has little worth: and the greatest fairness would have him take as little room, strength, and sunshine as possible from the well-constituted.
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They have squandered their sagacity, with results that have been sufficiently fatal, in order to make the "proof of power" (or the proof "by the fruits ") pre-eminent and even supreme arbiter over all other forms of proof.
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On the other hand, the physicists are subjected to such an extent that, among their first principles, they include the theory of truth and of real being: for instance, the atom, the four elements (_juxtaposition_ of being, in order to explain its multiformity and its transformations).