Götzen-Dämmerung

By Friedrich Nietzsche

Page 42

dazu schon
angelegt sein. Der Pessimismus selbst macht keinen einzigen décadent
mehr; ich erinnere an das Ergebniss der Statistik, dass die Jahre, in
denen die Cholera wüthet, sich in der Gesammt-Ziffer der Sterbefälle
nicht von andern Jahrgängen unterscheiden.


37.

Ob wir moralischer geworden sind. - Gegen meinen Begriff "jenseits von
Gut und Böse" hat sich, wie zu erwarten stand, die ganze Ferocität der
moralischen Verdummung, die bekanntlich in Deutschland als die Moral
selber gilt -, in's Zeug geworfen: ich hätte artige Geschichten davon
zu erzählen. Vor Allem gab man mir die "unleugbare Überlegenheit"
unsrer Zeit im sittlichen Urtheil zu überdenken, unsern wirklich hier
gemachten Fortschritt: ein Cesare Borgia sei, im Vergleich mit uns,
durchaus nicht als ein "höherer Mensch", als eine Art Übermensch, wie
ich es thue, aufzustellen... Ein Schweizer Redakteur, vom "Bund",
gieng so weit, nicht ohne seine Achtung vor dem Muth zu solchem
Wagniss auszudrücken, den Sinn meines Werks dahin zu "verstehn",
dass ich mit demselben die Abschaffung aller anständigen Gefühle
beantragte. Sehr verbunden! - Ich erlaube mir, als Antwort, die Frage
aufzuwerfen, ob wir wirklich moralischer geworden sind. Dass alle Welt
das glaubt, ist bereits ein Einwand dagegen... Wir modernen Menschen,
sehr zart, sehr verletzlich und hundert Rücksichten gebend und
nehmend, bilden uns in der That ein, diese zärtliche Menschlichkeit,
die wir darstellen, diese erreichte Einmüthigkeit in der Schonung, in
der Hülfsbereitschaft, im gegenseitigen Vertrauen sei ein positiver
Fortschritt, damit seien wir weit über die Menschen der Renaissance
hinaus. Aber so denkt jede Zeit, so muss sie denken. Gewiss ist, dass
wir uns nicht in Renaissance-Zustände hineinstellen dürften, nicht
einmal hineindenken: unsre Nerven hielten jene Wirklichkeit nicht aus,
nicht zu reden von unsern Muskeln. Mit diesem Unvermögen ist aber
kein Fortschritt bewiesen, sondern nur eine andre, eine spätere
Beschaffenheit, eine schwächere, zärtlichere, verletzlichere, aus der
sich nothwendig eine rücksichtenreiche Moral erzeugt. Denken wir unsre
Zartheit und Spätheit, unsre physiologische Alterung weg, so verlöre
auch unsre Moral der "Vermenschlichung" sofort ihren Werth - an sich
hat keine Moral Werth -: sie würde uns selbst Geringschätzung machen.
Zweifeln wir andrerseits nicht daran, dass wir Modernen mit unsrer
dick wattirten Humanität, die durchaus an keinen Stein sich stossen
Will, den Zeitgenossen Cesare Borgia's eine Komödie zum Todtlachen
abgeben würden. In der That, wir sind über die Maassen unfreiwillig
spasshaft, mit unsren modernen "Tugenden"... Die Abnahme der
feindseligen und misstrauenweckenden Instinkte - und das wäre ja unser
"Fortschritt" - stellt nur eine der Folgen in der allgemeinen Abnahme
der Vitalität dar: es kostet hundert Mal mehr Mühe, mehr Vorsicht,
ein so bedingtes, so spätes Dasein durchzusetzen. Da hilft man sich
gegenseitig, da ist Jeder bis zu einem gewissen Grade Kranker und
Jeder Krankenwärter. Das heisst dann "Tugend"

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

Page 6
Rée; but he had read Darwin:--and so in his philosophy the Darwinian beast and that pink of modernity, the demure weakling and dilettante, who "bites no longer," shake hands politely in a fashion that is at least instructive, the latter exhibiting a certain facial expression of refined and good-humoured indolence, tinged with a touch of pessimism and exhaustion; as if it really did not pay to take all these things--I mean moral problems--so seriously.
Page 8
The whole train of their thought runs, as was always the way of old-fashioned philosophers, on thoroughly unhistorical lines: there is no doubt on this point.
Page 12
Moreover, care should be taken not to take these ideas of "clean" and "unclean" too seriously, too broadly, or too symbolically: all the ideas of ancient man have, on the contrary, got to be understood in their initial stages, in a sense which is, to an almost inconceivable extent, crude, coarse, physical, and narrow, and above all essentially unsymbolical.
Page 20
This audacity of aristocratic races, mad, absurd, and spasmodic as may be its expression; the incalculable and fantastic nature of their enterprises,Pericles sets in special relief and glory the á¾½ÏÎ±Î¸Ï Î¼Î¯Î± of the Athenians, their.
Page 31
1.
Page 33
And this man who has grown to freedom, who is really _competent_ to promise, this lord of the _free_ will, this sovereign--how is it possible for him not to know how great is his superiority over everything incapable of binding itself by promises, or of being its own security, how great is the trust, the awe, the reverence that he awakes--he "deserves" all three--not to know that with this mastery over himself he is necessarily also given the mastery over circumstances, over nature, over all creatures with shorter wills, less reliable characters? The "free" man, the owner of a long unbreakable will, finds in this possession his _standard of value_: looking out from himself upon the others, he honours or he despises, and just as necessarily as he honours his peers, the strong and the reliable (those who can bind themselves by promises),--that is, every one who promises like a sovereign, with difficulty, rarely and slowly, who is sparing with his trusts but confers _honour_ by the very fact of trusting, who gives his word as something that can be relied on, because he knows himself strong enough to keep it even in the teeth of disasters, even in the "teeth of fate,"--so with equal necessity will he have the heel of his foot ready for the lean and empty jackasses, who promise when they have no business to do so, and his rod of chastisement ready for the liar, who already breaks his word at the very minute when it is on his lips.
Page 44
As, in fact, the penal law develops, the following characteristics become more and more clearly marked: compromise with the wrath of those directly affected by the misdeed; a consequent endeavour to localise the matter and to prevent a further, or indeed a general spread of the disturbance; attempts to find equivalents and to settle the whole matter (compositio); above all, the will, which manifests itself with increasing definiteness, to treat every offence as in a certain degree capable of _being paid off_, and consequently, at any rate up to a certain point, to _isolate_ the offender from his act.
Page 47
They find out some "end" in the punishment, for instance, revenge and deterrence, and then in all their innocence set this end at the beginning, as the _causa.
Page 60
Owing something to _God_:.
Page 66
We might, I repeat, wish it were so, for what can Parsifal, _taken seriously_, amount to? Is it really necessary to see in it (according to an expression once used against me) the product of an insane hate of knowledge, mind, and flesh? A curse on flesh and spirit in one breath of hate? An apostasy and reversion to the morbid Christian and obscurantist ideals? And finally a self-negation and self-elimination on the.
Page 71
" But granted that Schopenhauer was a hundred times right for himself personally, how does that help our insight into the nature of the beautiful? Schopenhauer has described one effect of the beautiful,--the calming of the will,--but is this effect really normal? As has been mentioned, Stendhal, an equally sensual but more happily constituted nature than Schopenhauer, gives prominence to another effect of the "beautiful.
Page 75
He shuns every glaring light: therefore.
Page 89
The priest is the first form of the more delicate animal that scorns more easily than it hates.
Page 91
You can see now what the remedial instinct of life has at least _tried_ to effect, according to my conception, through the ascetic priest, and the purpose for which he had to employ a temporary tyranny of such paradoxical and anomalous ideas as "guilt," "sin," "sinfulness," "corruption," "damnation.
Page 103
"refined," "daintified," "emasculated" (and thus it means almost as much as injured).
Page 107
When science is not the latest manifestation of the ascetic ideal--but these are cases of such rarity, selectness, and exquisiteness, as to preclude the general judgment being affected thereby--science is a _hiding-place_ for every kind of cowardice, disbelief, remorse, _despectio sui_, bad conscience--it is the very _anxiety_ that springs from having no ideal, the suffering from the _lack_ of a great love, the discontent with an enforced moderation.
Page 113
" All this is to a high degree ascetic, but at the same time it is to a much greater degree _nihilistic_; make no mistake about this! You see in the historian a gloomy, hard, but determined gaze,––an eye that _looks out_ as an isolated North Pole explorer looks out (perhaps so as not to look within, so as not to look back?)––there is snow––here is life silenced, the last crows which caw here are called "whither?" "Vanity," "Nada"––here nothing more flourishes and grows, at the most the metapolitics of St.
Page 115
I should like to know how many cargoes of imitation idealism, of hero-costumes and high falutin' clap-trap, how many casks of sweetened pity liqueur (Firm: _la religion de la souffrance_), how many crutches of righteous indignation for the help of these flat-footed intellects, how many _comedians_ of the Christian moral ideal would need to-day to be exported from Europe, to enable its air to smell pure again.
Page 118
"--H.
Page 121
13.