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

By Friedrich Nietzsche

Page 32

functionaries, room
for government, foresight, predetermination (for our organism is on an
oligarchic model)--this is the utility, as I have said, of the active
forgetfulness, which is a very sentinel and nurse of psychic order,
repose, etiquette; and this shows at once why it is that there can
exist no happiness, no gladness, no hope, no pride, no real _present_,
without forgetfulness. The man in whom this preventative apparatus is
damaged and discarded, is to be compared to a dyspeptic, and it is
something more than a comparison--he can "get rid of" nothing. But
this very animal who finds it necessary to be forgetful, in whom, in
fact, forgetfulness represents a force and a form of _robust_ health,
has reared for himself an opposition-power, a memory, with whose help
forgetfulness is, in certain instances, kept in check--in the cases,
namely, where promises have to be made;--so that it is by no means
a mere passive inability to get rid of a once indented impression,
not merely the indigestion occasioned by a once pledged word, which
one cannot dispose of, but an _active_ refusal to get rid of it, a
continuing and a wish to continue what has once been willed, an actual
_memory of the will_; so that between the original "I will," "I shall
do," and the actual discharge of the will, its act, we can easily
interpose a world of new strange phenomena, circumstances, veritable
volitions, without the snapping of this long chain of the will. But
what is the underlying hypothesis of all this? How thoroughly, in order
to be able to regulate the future in this way, must man have first
learnt to distinguish between necessitated and accidental phenomena, to
think causally, to see the distant as present and to anticipate it, to
fix with certainty what is the end, and what is the means to that end;
above all, to reckon, to have power to calculate--how thoroughly must
man have first become _calculable, disciplined, necessitated_ even for
himself and his own conception of himself, that, like a man entering
into a promise, he could guarantee himself _as a future_.


This is simply the long history of the origin of _responsibility_.
That task of breeding an animal which can make promises, includes, as
we have already grasped, as its condition and preliminary, the more
immediate task of first _making_ man to a certain extent, necessitated,
uniform, like among his like, regular, and consequently calculable. The
immense work of what I have called, "morality of custom"[1] (cp. _Dawn
of Day_, Aphs. 9, 14, and 16), the actual work of man on himself during
the longest

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

Page 2
My first impulse to publish some of my hypotheses concerning the origin of morality I owe to a clear, well-written, and even precocious little book, in which a perverse and vicious kind of moral philosophy (your real English kind) was definitely presented to me for the first time; and this attracted me--with that magnetic attraction, inherent in that which is diametrically opposed and antithetical to one's own ideas.
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In view of this context has the Church nowadays any necessary purpose? has it, in fact, a right to live? Or could man get on without it? _Quæritur_.
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What, conversely, did the Jews feel against Rome? One can surmise it from a thousand symptoms, but it is sufficient to carry one's mind back to the Johannian Apocalypse, that most obscene of all the written outbursts, which has revenge on its conscience.
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"_What indication of the history of the evolution of the moral ideas is afforded by philology, and especially by etymological investigation?_" On the other hand, it is of course equally necessary to induce physiologists and doctors to be interested in these problems (_of the value of the valuations_ which have prevailed up to the present): in this connection the professional philosophers may be trusted to act as the spokesmen and intermediaries in these particular instances, after, of course, they have quite succeeded in transforming the relationship between philosophy and physiology and.
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Speaking generally, there is no doubt but that even the justest individual only requires a little dose of hostility, malice, or innuendo to drive the blood into his brain and the fairness _from_ it.
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--Punishment, as the elimination of an element of decay (sometimes of a whole branch, as according to the Chinese laws, consequently as a means to the purification of the race, or the preservation of a social type).
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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.
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"Hybris" is our attitude to God, that is, to some alleged teleological and ethical spider behind the meshes of the great trap of the causal web.
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And what lying so as not to acknowledge this hate as hate! What a show of big words and attitudes, what an art of "righteous" calumniation! These abortions! what a noble eloquence gushes from their lips! What an amount of sugary, slimy, humble submission oozes in their eyes! What do they really want? At any rate to _represent_ righteousness ness, love, wisdom, superiority, that is the ambition of these "lowest ones," these sick ones! And how clever does such an ambition make them! You cannot, in fact,.
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these physiological distortions and worm-riddled objects, a whole quivering kingdom of burrowing revenge, indefatigable and insatiable in its outbursts against the happy, and equally so in disguises for revenge, in pretexts for revenge: when will they really reach their final, fondest, most sublime triumph of revenge? At that time, doubtless, when they succeed in pushing their own misery, in fact, all misery, _into the consciousness_ of the happy; so that the latter begin one day to be ashamed of their happiness, and perchance say to themselves when they meet, "It is a shame to be happy! _there is too much misery!_" .
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He brings with him, doubtless, salve and balsam; but before he can play the physician.
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Such a feeling of depression can have the most diverse origins; it may be the result of the crossing of too heterogeneous races (or of classes--genealogical and racial differences are also brought out in the classes: the European "Weltschmerz," the "Pessimism" of the nineteenth century, is really the result of an absurd and sudden class-mixture); it may be brought about by a mistaken emigration--a race falling into a climate for which its power of adaptation is insufficient (the case of the Indians in India); it may be the effect of old age and fatigue (the Parisian pessimism from 1850 onwards); it may be a wrong diet (the alcoholism of the Middle Ages, the nonsense of vegetarianism--which, however, have in their favour the authority of Sir Christopher in Shakespeare); it may be blood-deterioration, malaria, syphilis, and the like (German depression after the Thirty Years' War, which infected half Germany with evil diseases, and thereby paved the way for German.
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It is indisputable that a suffering existence can be thereby considerably alleviated.
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) 20.
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But the fact of science requiring hard work, the fact of its having contented workers, is absolutely no proof of science as a whole having to-day one end, one will, one ideal, one passion for a great faith; the contrary, as I have said, is the case.
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If you except the ascetic ideal, man, the animal man had no meaning.
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I see over and beyond all these national wars, new "empires," and whatever else lies in the foreground.