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

By Friedrich Nietzsche

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period of the human race, his whole prehistoric work,
finds its meaning, its great justification (in spite of all its innate
hardness, despotism, stupidity, and idiocy) in this fact: man, with
the help of the morality of customs and of social strait-waistcoats,
was _made_ genuinely calculable. If, however, we place ourselves at
the end of this colossal process, at the point where the tree finally
matures its fruits, when society and its morality of custom finally
bring to light that to which it was only the means, then do we find as
the ripest fruit on its tree the _sovereign individual_, that resembles
only himself, that has got loose from the morality of custom, the
autonomous "super-moral" individual (for "autonomous" and "moral" are
mutually-exclusive terms),--in short, the man of the personal, long,
and independent will, _competent to promise_, and we find in him a
proud consciousness (vibrating in every fibre), of _what_ has been at
last achieved and become vivified in him, a genuine consciousness of
power and freedom, a feeling of human perfection in general. And this
man who has grown to freedom, who is really _competent_ to promise,
this lord of the _free_ will, this sovereign--how is it possible for
him not to know how great is his superiority over everything incapable
of binding itself by promises, or of being its own security, how great
is the trust, the awe, the reverence that he awakes--he "deserves"
all three--not to know that with this mastery over himself he is
necessarily also given the mastery over circumstances, over nature,
over all creatures with shorter wills, less reliable characters?
The "free" man, the owner of a long unbreakable will, finds in this
possession his _standard of value_: looking out from himself upon
the others, he honours or he despises, and just as necessarily as he
honours his peers, the strong and the reliable (those who can bind
themselves by promises),--that is, every one who promises like a
sovereign, with difficulty, rarely and slowly, who is sparing with his
trusts but confers _honour_ by the very fact of trusting, who gives
his word as something that can be relied on, because he knows himself
strong enough to keep it even in the teeth of disasters, even in the
"teeth of fate,"--so with equal necessity will he have the heel of his
foot ready for the lean and empty jackasses, who promise when they have
no business to do so, and his rod of chastisement ready for the liar,
who already breaks his word at the very minute when it is on his lips.
The proud knowledge of the extraordinary

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 2
And it is at the same time a malady that can destroy a man, this first outbreak of strength and will for self-destination, self-valuation, this will for free will: and how much illness is forced to the surface in the frantic strivings and singularities with which the freedman, the liberated seeks henceforth to attest his mastery over things! He roves fiercely around, with an unsatisfied longing and whatever objects he may encounter must suffer from the perilous expectancy of his pride; he tears to pieces whatever attracts him.
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he overturns whatever he finds veiled or protected by any reverential awe: he would see what these things look like when they are overturned.
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When such methods are once brought to view as the basis of all existing religions and metaphysics, they are already discredited.
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Uncontrolled and entangled as it is, it perpetually confuses things as a result of the most trifling similarities, yet in the same mental confusion and lack of control the nations invented their mythologies, while nowadays travelers habitually observe how prone the savage is to forgetfulness, how his mind, after the least exertion of memory, begins to wander and lose itself until finally he utters falsehood and nonsense from sheer exhaustion.
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What they claim is that through the medium of profound feelings one can penetrate deep into the soul of things (Innre), draw close to the heart of nature.
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43 =Inhuman Men as Survivals.
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If, notwithstanding, one of the good individuals does something unworthy of his goodness, recourse is had to exorcism; thus the guilt is ascribed to a deity, the while it is declared that this deity bewitched the good man into madness and blindness.
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=--There are people who, from sympathy and anxiety for others become hypochondriacal.
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The unfortunate experiences a species of joy in the sense of superiority which the manifestation of sympathy entails; his imagination is exalted; he is always strong enough, then, to cause the world pain.
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As they spread this doubt, they lay anew the prop of their power: even the free thinkers dare not oppose such disinterestedness with severe truth and cry: "Thou deceived one, deceive not!"--Only the difference of standpoint separates them.
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Hence arises the familiar maxim of the politician: "Give me only success: with it I can win all the noble souls over to my side--and make myself noble even in my own eyes.
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It was the gift of the gods to men, a gift of most enticing appearance externally and called the "box of happiness.
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The law goes originally only so far as the one party may appear to the other potent, invincible, stable, and the like.
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100 =Shame.
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For in that period the instinct of justice was not so highly developed.
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Every act of teasing shows what pleasure is caused by the display of our power over others and what feelings of delight are experienced in the sense of domination.
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Every philosophy that lets the religious comet gleam through the darkness of its last outposts renders everything within it that purports to be science, suspicious.
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124 =Sinlessness of Men.
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It appeared that in the psychological analysis of religious "facts" a new anchorage and above all a new calling were to be gained.
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means whereby such natures may resist the general exhaustion of their will to live (their nerves).