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

By Friedrich Nietzsche

Page 103

"refined," "daintified," "emasculated" (and thus it
means almost as much as injured). But when you have to deal principally
with sick, depressed, and oppressed creatures, such a system, even
granted that it makes the ill "better," under any circumstances also
makes them more _ill_: ask the mad-doctors the invariable result of a
methodical application of penance-torture, contrition, and salvation
ecstasies. Similarly ask history. In every body politic where the
ascetic priest has established this treatment of the sick, disease has
on every occasion spread with sinister speed throughout its length
and breadth. What was always the "result"? A shattered nervous system,
in addition to the existing malady, and this in the greatest as in the
smallest, in the individuals as in masses. We find, in consequence of
the penance and redemption-training, awful epileptic epidemics, the
greatest known to history, such as the St. Vitus and St. John dances
of the Middle Ages; we find, as another phase of its after-effect,
frightful mutilations and chronic depressions, by means of which the
temperament of a nation or a city (Geneva, Bale) is turned once for
all into its opposite;--this _training_, again, is responsible for
the witch-hysteria, a phenomenon analogous to somnambulism (eight
great epidemic outbursts of this only between 1564 and 1605);--we
find similarly in its train those delirious death-cravings of large
masses, whose awful "shriek," "_evviva la morte!_" was heard over the
whole of Europe, now interrupted by voluptuous variations and anon by
a rage for destruction, just as the same emotional sequence with the
same intermittencies and sudden changes is now universally observed
in every case where the ascetic doctrine of sin scores once more a
great success (religious neurosis _appears_ as a manifestation of the
devil, there is no doubt of it. What is it? _Quæritur_). Speaking
generally, the ascetic ideal and its sublime-moral cult, this most
ingenious, reckless, and perilous systematisation of all methods of
emotional excess, is writ large in a dreadful and unforgettable fashion
on the whole history of man, and unfortunately not only on history.
I was scarcely able to put forward any other element which attacked
the health and race efficiency of Europeans with more destructive
power than did this ideal; it can be dubbed,without exaggeration,
_the real fatality_ in the history of the health of the European man.
At the most you can merely draw a comparison with the specifically
German influence: I mean the alcohol poisoning of Europe, which up
to the present has kept pace exactly with the political and racial
pre–dominance of the Germans (where they inoculated their blood,
there too did they inoculate their vice). Third in the series

Last Page Next Page

Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 14
It is the same with mathematics, which would certainly not have arisen if it had been known from the beginning that in Nature there are no exactly straight lines, no real circle, no absolute standard of size.
Page 15
The immediate past, so disclosed, becomes to him the present through his excited imagination.
Page 20
Our sensations of space and time are false, for they lead--examined in sequence--to logical.
Page 30
One would be free from the emphasis, and would no longer feel the goading, of the thought that one is not only nature or more than nature.
Page 51
Is not an important change in these views impending, now when it is more and more recognised that it is precisely in the _most personal_ possible considerations that the common good is the greatest, so that a _strictly personal_.
Page 54
And thus the social instinct grows out of pleasure.
Page 59
All his valuations, distinctions, disinclinations, are thereby deprived of value and become false,--his deepest feeling for the sufferer and the hero was based on an error; he may no longer either praise or blame, for it is absurd to praise and blame nature and necessity.
Page 72
To "presage" does not mean the acknowledgment of the existence of a thing in any one degree, but its possibility, in so far as it is desired or feared; "presage" does not advance one step into the land of certainty.
Page 81
The saint's eye, fixed upon the terrible meaning of this short earthly life, upon the nearness of the last decision concerning endless new spans of existence, this burning eye in a half-wasted body made men of the old world tremble to their very depths; to gaze, to turn shudderingly away, to feel anew the attraction of the spectacle and to give way to it, to drink deep of it till the soul quivered with fire and ague,--that was the last _pleasure that antiquity invented_ after it had grown blunted even at the sight of beast-baitings and human combats.
Page 82
It need not be said that to this description of the saint which has been made from an average of the whole species, there may be opposed many a description which could give a more agreeable impression.
Page 93
Of the individual who stands between the two nothing need be said: he is neither "people" nor artist, and does not know what he wants--therefore his pleasure is also clouded and insignificant.
Page 95
In these cases the artist of a later day must endeavour to fill out the life of the great man,--of all orchestral effects, would call into life that symphony which has fallen into the piano-trance.
Page 111
Page 129
The saying that tyrants are generally murdered and that their descendants are short-lived, is true also of the tyrants of the mind.
Page 130
For on the whole, opposition doctrines and scepticism now speak too powerfully, too loudly.
Page 148
But when we see that some one hostile to us knows us in a concealed point as well as we know ourselves, how great is then our vexation! 353.
Page 157
--In entering on a marriage one should ask one's self the question, "Do you think you will pass your time well with this woman till your old age?" All else in marriage is transitory; talk, however, occupies most of the time of the association.
Page 176
But how will it be when the totally different interpretation of the idea of Government, such as is taught in _democratic_ States, begins to prevail? When one sees in it nothing but the instrument of the popular will, no "upper" in contrast to an "under," but merely a function of the sole sovereign, the people? Here also only the same attitude which the people assume towards religion can be assumed by the Government; every diffusion of enlightenment will have to find an echo even in the representatives, and the utilising and exploiting of religious impulses and consolations for State purposes will not be so easy (unless powerful party leaders occasionally exercise an influence resembling that of enlightened despotism).
Page 197
--The man of unpleasant character, full of distrust, envious of the success of.
Page 199