Jenseits von Gut und Böse

By Friedrich Nietzsche

Page 110

und oft umklammern, bis sie endlich, hoch über ihm, aber auf
ihn gestützt, in freiem Lichte ihre Krone entfalten und ihr Glück zur
Schau tragen können. -


259.

Sich gegenseitig der Verletzung, der Gewalt, der Ausbeutung enthalten,
seinen Willen dem des Andern gleich setzen: dies kann in einem
gewissen groben Sinne zwischen Individuen zur guten Sitte
werden, wenn die Bedingungen dazu gegeben sind (nämlich deren
thatsächliche Ähnlichkeit in Kraftmengen und Werthmaassen und ihre
Zusammengehörigkeit innerhalb Eines Körpers). Sobald man aber dies
Princip weiter nehmen wollte und womöglich gar als Grundprincip
der Gesellschaft, so würde es sich sofort erweisen als Das, was
es ist: als Wille zur Verneinung des Lebens, als Auflösungs- und
Verfalls-Princip. Hier muss man gründlich auf den Grund denken und
sich aller empfindsamen Schwächlichkeit erwehren: Leben selbst ist
wesentlich Aneignung, Verletzung, Überwältigung des Fremden und
Schwächeren, Unterdrückung, Härte, Aufzwängung eigner Formen,
Einverleibung und mindestens, mildestens, Ausbeutung, - aber wozu
sollte man immer gerade solche Worte gebrauchen, denen von Alters
her eine verleumderische Absicht eingeprägt ist? Auch jener Körper,
innerhalb dessen, wie vorher angenommen wurde, die Einzelnen sich als
gleich behandeln - es geschieht in jeder gesunden Aristokratie -, muss
selber, falls er ein lebendiger und nicht ein absterbender Körper ist,
alles Das gegen andre Körper thun, wessen sich die Einzelnen in ihm
gegen einander enthalten: er wird der leibhafte Wille zur Macht sein
müssen, er wird wachsen, um sich greifen, an sich ziehn, Übergewicht
gewinnen wollen, - nicht aus irgend einer Moralität oder Immoralität
heraus, sondern weil erlebt, und weil Leben eben Wille zur Macht
ist. In keinem Punkte ist aber das gemeine Bewusstsein der Europäer
widerwilliger gegen Belehrung, als hier; man schwärmt jetzt überall,
unter wissenschaftlichen Verkleidungen sogar, von kommenden Zuständen
der Gesellschaft, denen "der ausbeuterische Charakter" abgehn soll:
- das klingt in meinen Ohren, als ob man ein Leben zu erfinden
verspräche, welches sich aller organischen Funktionen enthielte. Die
"Ausbeutung" gehört nicht einer verderbten oder unvollkommnen und
primitiven Gesellschaft an: sie gehört in's Wesen des Lebendigen, als
organische Grundfunktion, sie ist eine Folge des eigentlichen Willens
zur Macht, der eben der Wille des Lebens ist. - Gesetzt, dies ist
als Theorie eine Neuerung, - als Realität ist es das Ur-Faktum aller
Geschichte: man sei doch so weit gegen sich ehrlich! -


260.

Bei einer Wanderung durch die vielen feineren und gröberen Moralen,
welche bisher auf Erden geherrscht haben oder noch herrschen, fand ich
gewisse Züge regelmässig mit einander wiederkehrend und aneinander
geknüpft: bis sich mir endlich zwei Grundtypen verriethen, und
ein Grundunterschied heraussprang. Es giebt Herren-Moral und
Sklaven-Moral; - ich füge sofort hinzu, dass in allen höheren und
gemischteren Culturen auch Versuche der Vermittlung beider Moralen
zum Vorschein kommen, noch öfter das Durcheinander derselben

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Text Comparison with Thoughts out of Season, Part I David Strauss, the Confessor and the Writer - Richard Wagner in Bayreuth.

Page 1
He is therefore in a position to give every attention to a work which he considers as of no less importance for the country of his residence than for the country of his birth, as well as for the rest of Europe.
Page 2
No, no: give me the Germans or the Jews for executioners: they can do the hanging properly, while the English hangman is like the Russian, to whom, when the rope broke, the half-hanged revolutionary said: "What a country, where they cannot hang a man properly!" What a country, where they do not hang philosophers properly--which would be the proper thing to do to them--but smile at them,.
Page 7
Democracy, dear Englishmen, is like a stream, which all the peoples of Europe will have to cross: they will come out of it cleaner, healthier, and stronger, but while the others are already in the water, plunging, puffing, paddling, losing their ground, trying to swim, and even half-drowned, you are still standing on the other side of it, roaring unmercifully about the poor swimmers, screamers, and fighters below,--but one day you will have to cross this same river too, and when you enter it the others will just be out of it, and will laugh at the poor English straggler in their turn! The third and last reason for the icy silence which has greeted Nietzsche in this country is due to the fact that he has--as far as I know--no literary ancestor over here whose teachings could have prepared you for him.
Page 8
But the younger doctor has turned the tables upon their accusers, and has openly reproached his Nazarene colleagues with the Immorality of endangering life itself, he has clearly demonstrated to the world that their trustful and believing patient was shrinking beneath their very fingers, he has candidly foretold these Christian quacks that one day they would be in the position of the quack skin-specialist at the fair, who, as a proof of his medical skill, used to show to the peasants around him the skin of a completely cured patient of his.
Page 11
but have distributed it all over the earth, from Nazareth to Nishni-Novgorod, from Jerusalem to Jamaica, from Palestine to Pimlico, so that every one is a rebel and an anarchist nowadays.
Page 15
In Wagner, as was but natural, he soon began to see the ideal, or at least the means to the ideal, which was his one obsession.
Page 27
From this time forward he began to allow every one, and even himself, to reflect, to investigate, to æstheticise, and, more particularly, to make poetry, music, and even pictures--not to mention systems philosophy; provided, of course, that everything were done according to the old pattern, and that no assault were made upon the "reasonable" and the "real"--that is to say, upon the Philistine.
Page 30
But to write a confession of one's faith cannot but be regarded as a thousand times more pretentious, since it takes for granted that the writer attaches worth, not only to the experiences and investigations of his life, but also to his beliefs.
Page 33
" But we know something more: we know that there are enthusiasts who are not intellectual, who do not rouse or exalt, and who, nevertheless, not only expect to be the guides of our lives, but, as such, to exercise a very lasting historical influence into the bargain, and to rule the future;--all the more reason why we should place their influence under the control of reason.
Page 37
Anon, "it is the.
Page 39
We, however, read on further, and even craved admission of the Doorkeeper of the New Faith to the sanctum of music.
Page 48
"Ever remember," says Strauss, "that thou art human, not merely a natural production; ever remember that all others are human also, and, with all individual differences, the same as thou, having the same needs and claims as thyself: this is the sum and the substance of morality" (p.
Page 53
to have greeted it as a canon for strong intellects, and, from all accounts, the professors raised no objections to this view; while here and there people have declared it to be a _religions book for scholars_.
Page 65
his coach, but with the polite reservation that he could not assert that it would fulfil every requirement, and that, owing to the stones on his road having been newly laid down, we were not to mind if we were very much jolted.
Page 72
"I am well aware that what I propose to delineate in the following pages is known to multitudes as well as to myself, to some even much better.
Page 75
--Nietzsche here proceeds to quote those passages he has culled from _The Old and the New Faith_ with which he undertakes to substantiate all he has said relative to Strauss's style; as, however, these passages, with his comments upon them, lose most of their point when rendered into English, it was thought best to omit them altogether.
Page 87
Now, in the history of modern thought, our scholars are an example of this condition of weakness as opposed to all reformative and revolutionary activity.
Page 112
Modern art.
Page 117
His work would not have been complete had he handed it to the world only in the form of silent manuscript.
Page 118
might set that example which nobody else could set, and thus establish a _tradition of style_, not on paper, not by means of signs, but through impressions made upon the very souls of men.