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

By Friedrich Nietzsche

Page 18

a real
monstrosity. Attention again should be paid to the almost benevolent
_nuances_ which, for instance, the Greek nobility imports into all
the words by which it distinguishes the common people from itself;
note how continuously a kind of pity, care, and consideration imparts
its honeyed _flavour_, until at last almost all the words which are
applied to the vulgar man survive finally as expressions for "unhappy,"
"worthy of pity" (compare δειλο, δείλαιος, πονηρός, μοχθηρός]; the
latter two names really denoting the vulgar man as labour-slave
and beast of burden)--and how, conversely, "bad," "low," "unhappy"
have never ceased to ring in the Greek ear with a tone in which
"unhappy" is the predominant note: this is a heritage of the old noble
aristocratic morality, which remains true to itself even in contempt
(let philologists remember the sense in which ὀιζÏ
ρός, ἄνολβος, τλήμων,
δÏ
στÏ
χεῑν, ξÏ
μφορά used to be employed). The "well-born" simply
_felt_ themselves the "happy"; they did not have to manufacture their
happiness artificially through looking at their enemies, or in cases
to talk and _lie themselves_ into happiness (as is the custom with all
resentful men); and similarly, complete men as they were, exuberant
with strength, and consequently _necessarily_ energetic, they were too
wise to dissociate happiness from action--activity becomes in their
minds necessarily counted as happiness (that is the etymology of εὖ
πρἆττειν)--all in sharp contrast to the "happiness" of the weak and
the oppressed, with their festering venom and malignity, among whom
happiness appears essentially as a narcotic, a deadening, a quietude,
a peace, a "Sabbath," an enervation of the mind and relaxation
of the limbs,--in short, a purely _passive_ phenomenon. While the
aristocratic man lived in confidence and openness with himself
(gennaios, "noble-born," emphasises the nuance "sincere," and perhaps
also "naïf"), the resentful man, on the other hand, is neither sincere
nor naïf, nor honest and candid with himself. His soul _squints_; his
mind loves hidden crannies, tortuous paths and back-doors, everything
secret appeals to him as _his_ world, _his_ safety, _his_ balm; he is
past master in silence, in not forgetting, in waiting, in provisional
self-depreciation and self-abasement. A race of such _resentful_ men
will of necessity eventually prove more _prudent_ than any aristocratic
race, it will honour prudence on quite a distinct scale, as, in fact, a
paramount condition of existence, while prudence among aristocratic men
is apt to be tinged with a delicate flavour of luxury and refinement;
so among them it plays nothing like so integral a part as that complete
certainty of function of the governing _unconscious_ instincts, or
as indeed a certain lack of prudence, such as a vehement and valiant
charge,

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

Page 12
(The same is true substantially of the whole of Europe: in point of fact, the subject race has finally again obtained the upper hand, in complexion and the shortness of the skull, and perhaps in the intellectual and social qualities.
Page 16
This triumph may also be called a blood-poisoning (it has mutually fused the races)--I do not dispute it; but there is no doubt but that this intoxication has succeeded.
Page 20
They enjoy there freedom from all social control, they feel that in the wilderness they can give vent with impunity to that tension which is produced by enclosure and imprisonment in the peace of society, they _revert_ to the innocence of the beast-of-prey conscience, like jubilant monsters, who perhaps come from a ghastly bout of murder, arson, rape, and torture, with bravado and a moral equanimity, as though merely some wild student's prank had been played, perfectly convinced that the poets have now an ample theme to sing and celebrate.
Page 22
What is it precisely which I find intolerable? That which I alone cannot get rid of, which makes me choke and faint? Bad air! bad air! That something misbegotten comes near me; that I must inhale the odour of the entrails of a misbegotten soul!--That excepted, what can one not endure in the way of need, privation, bad weather, sickness, toil, solitude? In point of fact, one manages to get over everything, born as one is to a burrowing and battling existence; one always returns once again to the light, one always lives again one's golden hour of victory--and then one stands as one was born, unbreakable, tense, ready for something more difficult, for something more distant, like a bow stretched but the tauter by every strain.
Page 35
It was by the help of such images and precedents that man eventually kept in his memory five or six "I will nots" with regard to which he had already given his _promise_, so as to be able to enjoy the advantages of society--and verily with the help of this kind of memory man eventually attained "reason"! Alas! reason, seriousness, mastery over the emotions, all these gloomy, dismal things which are called reflection, all these privileges and pageantries of.
Page 36
That idea--"the wrong-doer deserves punishment _because_ he might have acted otherwise," in spite of the fact that it is nowadays so cheap, obvious, natural, and inevitable, and that it has had to serve as an illustration of the way in which the sentiment of justice appeared on earth, is in point of fact an exceedingly late, and even refined form of human judgment and inference; the placing of this idea back at the beginning of the world is simply a clumsy violation of the principles of primitive psychology.
Page 41
It is at any rate certain that even the Greeks knew no more piquant seasoning for the happiness of their gods than the joys of cruelty.
Page 44
copy, the mimic, of the normal treatment of the hated, disdained, and conquered enemy, who is not only deprived of every right and protection but of every mercy; so we have the martial law and triumphant festival of the _væ victis_! in all its mercilessness and cruelty.
Page 45
And as like must necessarily emanate from like, it will not be a matter for surprise that it is just in such circles that we see the birth of endeavours (it is their old birthplace--compare above, First Essay, paragraph 14), to sanctify _revenge_ under the name of _justice_ (as though Justice were at bottom merely a _development_ of the consciousness of injury), and thus with the rehabilitation of revenge to reinstate generally and collectively all the _reactive_ emotions.
Page 46
gentle) is untroubled, why then we have a piece of perfection, a past master of the world--something, in fact, which it would not be wise to expect, and which should not at any rate be too easily _believed_.
Page 51
Punishment is supposed to have the value of exciting in the guilty the consciousness of guilt; in punishment is sought the proper instrumentum of that psychic reaction which becomes known as a "bad conscience," "remorse.
Page 56
"nature," he who comes on the scene forceful in deed and gesture--what has he to do with contracts? Such beings defy calculation, they come like fate, without cause, reason, notice, excuse, they are there like the lightning is there, too terrible, too sudden, too convincing, too "different," to be personally even hated.
Page 61
Let this suffice once for all concerning the origin of the "holy God.
Page 63
That is the sphere of our most protracted training, perhaps of our artistic prowess, at any rate of our dilettantism and our perverted taste.
Page 73
reason, every animal shudders mortally at every kind of disturbance and hindrance which obstructs or could obstruct his way to that optimum (it is not his way to happiness of which I am talking, but his way to power, to action, the most powerful action, and in point of fact in many cases his way to unhappiness).
Page 84
The ascetic priest is the incarnate wish for an existence of another kind, an existence on another plane,--he is, in fact, the highest point of this wish, its official ecstasy and passion: but it is the very _power_ of this wish which is the fetter that binds him here; it is just that.
Page 95
Neither in the Indian nor in the Christian doctrine is this "Redemption" regarded as attainable by means of virtue and moral improvement, however high they may place the value of the hypnotic efficiency of virtue: keep clear on this point--indeed it simply corresponds with the facts.
Page 99
Our cultured men of to-day, our "good" men, do not lie--that is true; but it does _not_ redound to their honour! The real lie, the genuine, determined, "honest" lie (on whose value you can listen to Plato) would prove too tough and strong an article for them by a long way; it would be asking them to do what people have been forbidden to ask them to do, to open their eyes to their own selves, and to learn to distinguish between "true" and "false" in their own selves.
Page 102
" 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.
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