Beyond Good and Evil

By Friedrich Nietzsche

Page 91

It
is desirable that as few people as possible should reflect upon morals,
and consequently it is very desirable that morals should not some day
become interesting! But let us not be afraid! Things still remain today
as they have always been: I see no one in Europe who has (or DISCLOSES)
an idea of the fact that philosophizing concerning morals might be
conducted in a dangerous, captious, and ensnaring manner--that CALAMITY
might be involved therein. Observe, for example, the indefatigable,
inevitable English utilitarians: how ponderously and respectably they
stalk on, stalk along (a Homeric metaphor expresses it better) in the
footsteps of Bentham, just as he had already stalked in the footsteps of
the respectable Helvetius! (no, he was not a dangerous man, Helvetius,
CE SENATEUR POCOCURANTE, to use an expression of Galiani). No new
thought, nothing of the nature of a finer turning or better expression
of an old thought, not even a proper history of what has been previously
thought on the subject: an IMPOSSIBLE literature, taking it all in all,
unless one knows how to leaven it with some mischief. In effect, the
old English vice called CANT, which is MORAL TARTUFFISM, has insinuated
itself also into these moralists (whom one must certainly read with an
eye to their motives if one MUST read them), concealed this time under
the new form of the scientific spirit; moreover, there is not absent
from them a secret struggle with the pangs of conscience, from which a
race of former Puritans must naturally suffer, in all their scientific
tinkering with morals. (Is not a moralist the opposite of a Puritan?
That is to say, as a thinker who regards morality as questionable,
as worthy of interrogation, in short, as a problem? Is moralizing
not-immoral?) In the end, they all want English morality to be
recognized as authoritative, inasmuch as mankind, or the "general
utility," or "the happiness of the greatest number,"--no! the happiness
of ENGLAND, will be best served thereby. They would like, by all means,
to convince themselves that the striving after English happiness, I
mean after COMFORT and FASHION (and in the highest instance, a seat in
Parliament), is at the same time the true path of virtue; in fact, that
in so far as there has been virtue in the world hitherto, it has
just consisted in such striving. Not one of those ponderous,
conscience-stricken herding-animals (who undertake to advocate the
cause of egoism as conducive to the general welfare) wants to have
any knowledge or inkling of the facts that the "general welfare" is
no ideal, no goal, no notion that can be

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

Page 1
The fact, however, that I still cling to them even now, that in the meanwhile they have always held faster by each other, have, in fact, grown out of their original shape and into each other, all this strengthens in my mind the joyous confidence that they must have been originally neither separate disconnected capricious nor sporadic phenomena, but have sprung from a common root, from a fundamental "_fiat_" of knowledge, whose empire reached to the soul's depth, and that ever grew more definite in its voice, and more definite in its demands.
Page 10
This extends, as will shortly be shown, even to the province of natural science and physiology, which, _prima facie_ is the most objective.
Page 11
all the violence of a slimy volcano, and with that salted, rampant, and vulgar eloquence with which up to the present time all volcanoes have spoken.
Page 25
" Further! "And the impotence which requites not, is turned to 'goodness,' craven baseness to meekness, submission to those whom one hates, to obedience (namely, obedience to one of whom they say that he ordered this submission--they call him God).
Page 27
29 ss.
Page 35
these things originate from that instinct which found in pain its most potent mnemonic.
Page 51
14.
Page 61
All this is excessively interesting, but at the same time tainted with a black, gloomy, enervating melancholy, so that a forcible veto must be invoked against looking too long into these abysses.
Page 67
We must guard ourselves against the confusion, into which an artist himself would fall only too easily (to employ the English terminology) out of psychological "contiguity"; as though the artist himself actually were the object which he is able to represent, imagine, and express.
Page 71
And does not Schopenhauer ultimately lay himself open to the objection, that he is quite wrong in regarding himself as a Kantian on this point, that he has absolutely failed to understand in a Kantian sense the Kantian definition of the beautiful--;that the beautiful pleased him as well by means of an interest, by means, in fact, of the strongest and most personal interest of all, that: of the victim of torture who escapes from.
Page 78
"Hybris" is our whole attitude to nature nowadays, our violation of nature with the help of machinery, and all the unscrupulous ingenuity of our scientists and engineers.
Page 92
Let me elaborate this hypothesis: I do not for a minute accept the very "pain in the soul" as a real fact, but only as an explanation (a casual explanation) of facts that could not hitherto be precisely formulated; I regard it therefore as something as yet absolutely in the air and devoid of scientific cogency--just a nice fat word in the place of a lean note of interrogation.
Page 96
" The alleviation consists in the attention of the sufferer being absolutely diverted from suffering, in the incessant monopoly of the consciousness by action, so that consequently there is little room left for suffering––for _narrow_ is it, this chamber of human consciousness! Mechanical activity and its corollaries, such as absolute regularity, punctilious unreasoning obedience, the chronic routine of life, the complete occupation of time, a certain liberty to be impersonal, nay, a training in "impersonality," self-forgetfulness, "_incuria sui_"––with what thoroughness and expert subtlety have all these methods been exploited by the ascetic priest in his war with pain! When he has to tackle sufferers of the lower orders, slaves, or prisoners (or women, who for the most part are a compound of labour-slave and prisoner), all he.
Page 97
An investigation of the origin of Christianity in the Roman world shows that co-operative unions for poverty, sickness, and burial sprang up in the lowest stratum of contemporary society, amid which the chief antidote against depression, the little joy experienced in mutual benefits, was deliberately fostered.
Page 101
Imagine man, suffering from himself, some way or other but at any rate physiologically, perhaps like an animal shut up in a cage, not clear as to the why and the wherefore! imagine him in his desire for reasons--reasons bring relief--in his desire again for remedies, narcotics at last, consulting one, who knows even the occult--and see, lo and behold, he gets a hint from his wizard, the ascetic priest, his _first_ hint on the "cause" of his trouble: he must search for it in _himself_, in his guiltiness, in a piece of the past, he must understand his very suffering as a _state of punishment_.
Page 106
Where is the _counterpart_ of this complete system of will, end, and interpretation? Why is the counterpart lacking? Where is the other "one aim"? But I am told it is not lacking, that not only has it fought a long and fortunate fight with that ideal, but that further it has already won the mastery over that ideal in all essentials: let our whole modern _science_ attest this--that modern science, which, like the genuine reality-philosophy which it is, manifestly believes in itself alone, manifestly has the courage to be itself, the will to be itself, and has got on well enough without God, another world, and negative virtues.
Page 112
As for these celebrated victories of science; there is no doubt that they are _victories_--but victories over what? There was not for a single minute any victory among their list over the ascetic ideal, rather was it made stronger, that is to say, more elusive, more abstract, more insidious, from the fact that a wall, an outwork, that had got built on to the main fortress and disfigured its appearance, should from time to time be ruthlessly destroyed and broken down by science.
Page 115
Europe nowadays is, above all, wealthy and ingenious in means of excitement; it apparently has no more crying necessity than _stimulantia_ and alcohol.
Page 119
It was an ideal which only a man in the strongest and highest vigour of life could bear; but not a man advanced in years! Indeed, he would have had to demolish Christianity with his ideal! But he was not thinker and philosopher enough for that Perhaps Leonardo da Vinci alone of those artists had a really super-Christian outlook.
Page 121
Van Dyck was nobler in this respect: who in all those whom he painted added a certain amount of what he himself most highly valued: he did not descend from himself, but rather lifted up others to himself when he "rendered.