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

By Friedrich Nietzsche

Page 102

moving in one direction (in the direction of guilt,
the _only_ cause of suffering); everywhere the evil conscience, this
"_greuliche thier_,"[4] to use Luther's language; everywhere rumination
over the past, a distorted view of action, the gaze of the "green-eyed
monster" turned on all action; everywhere the wilful misunderstanding
of suffering, its transvaluation into feelings of guilt, fear of
retribution; everywhere the scourge, the hairy shirt, the starving
body, contrition; everywhere the sinner breaking himself on the ghastly
wheel of a restless and morbidly eager conscience; everywhere mute
pain, extreme fear, the agony of a tortured heart, the spasms of an
unknown happiness, the shriek for "redemption." In point of fact,
thanks to this system of procedure, the old depression, dullness,
and fatigue were absolutely conquered, life itself became _very_
interesting again, awake, eternally awake, sleepless, glowing, burnt
away, exhausted and yet not tired--such was the figure cut by man,
"the sinner," who was initiated into these mysteries. This grand old
wizard of an ascetic priest fighting with depression--he had clearly
triumphed, _his_ kingdom had come: men no longer grumbled at pain, men
_panted_ after pain: "_More pain!_ More pain!" So for centuries on end
shrieked the demand of his acolytes and initiates. Every emotional
excess which hurt; everything which broke, overthrew, crushed,
transported, ravished; the mystery of torture-chambers, the ingenuity
of hell itself--all this was now discovered, divined, exploited, all
this was at the service of the wizard, all this served to promote the
triumph of his ideal, the ascetic ideal. "_My kingdom is not of this
world_," quoth he, both at the beginning and at the end: had he still
the right to talk like that?--Goethe has maintained that there are only
thirty-six tragic situations: we would infer from that, did we not know
otherwise, that Goethe was no ascetic priest. He--knows more.


So far as all _this_ kind of priestly medicine-mongering, the "guilty"
kind, is concerned, every word of criticism is superfluous. As for the
suggestion that emotional excess of the type, which in these cases
the ascetic priest is fain to order to his sick patients (under the
most sacred euphemism, as is obvious, and equally impregnated with
the sanctity of his purpose), has ever really been of use to any sick
man, who, forsooth, would feel inclined to maintain a proposition of
that character? At any rate, some understanding should be come to as
to the expression "be of use." If you only wish to express that such a
system of treatment has _reformed_ man, I do not gainsay it: I merely
add that "reformed" conveys to my mind as much as "tamed," "weakened,"

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

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"To become like God," "to be absorbed into the Divine Being"--these were for centuries the most ingenuous and most convincing desiderata (but that which convinces is not necessarily true on that account: it is _nothing more nor less than convincing.
Page 22
_Health_ and _illness_ are not essentially different, as the ancient doctors believed and as a few practitioners still believe to-day.
Page 38
Perhaps I know best why man is the only animal that laughs: he alone surfers so excruciatingly that he was _compelled_ to invent laughter.
Page 41
Hegel's success against sentimentality and romantic idealism was already a sign of its fatalistic trend of thought, in its belief that superior reason belongs to the triumphant side, and in its justification of the actual "state" (in the place of "humanity," etc.
Page 48
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Page 99
The struggle against raw and savage natures must be a struggle with weapons which are able to affect such natures: _superstitions_ and such means are therefore indispensable and essential.
Page 102
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--Thanks to the fact that people _forget_ that all valuing has a purpose, one and the same man may swarm with a host of contradictory valuations, and _therefore with a host of contradictory impulses.
Page 115
The herd regards the _exception,_ whether it be above or beneath its general level, as something which is antagonistic and dangerous to itself.
Page 117
_ For the herd is _antagonistic, selfish, and pitiless_ to the outside world; it is full of a love of dominion and of feelings of mistrust, etc.
Page 119
Who can tell what an action provokes and sets in motion? As a stimulus? As the spark which fires a powder-magazine? Utilitarians are simpletons.
Page 128
One is a _thoroughly puny kind of man_ when one is _only_ virtuous: nothing should mislead you in this regard! Men who have.
Page 135
What is the counterfeit coinage of morality? First of all we should know what "good and evil" mean.
Page 155
) appear to him to be, in themselves, prohibited; and that he re-acquires a right to them only after having _denied_ them as an obedient worshipper of God.
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Fox was a dialectician, and so was Socrates.
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General aspect: the values which have been highest hitherto constitute a specific case of the will to power; morality itself is a specific case of immorality.