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

By Friedrich Nietzsche

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privilege of _responsibility_,
the consciousness of this rare freedom, of this power over himself and
over fate, has sunk right down to his innermost depths, and has become
an instinct, a dominating instinct--what name will he give to it, to
this dominating instinct, if he needs to have a word for it? But there
is no doubt about it--the sovereign man calls it his _conscience_.


3.

His conscience?--One apprehends at once that the idea "conscience,"
which is here seen in its supreme manifestation, supreme in fact to
almost the point of strangeness, should already have behind it a long
history and evolution. The ability to guarantee one's self with all
due pride, and also at the same time to _say yes_ to one's self--that
is, as has been said, a ripe fruit, but also a _late_ fruit:--How long
must needs this fruit hang sour and bitter on the tree! And for an even
longer period there was not a glimpse of such a fruit to to be had--no
one had taken it on himself to promise it, although everything on the
tree was quite ready for it, and everything was maturing for that very
consummation. "How is a memory to be made for the man-animal? How is an
impression to be so deeply fixed upon this ephemeral understanding,
half dense, and half silly, upon this incarnate forgetfulness, that
it will be permanently present?" As one may imagine, this primeval
problem was not solved by exactly gentle answers and gentle means;
perhaps there is nothing more awful and more sinister in the early
history of man than his _system of mnemonics_. "Something is burnt in
so as to remain in his memory: only that which never stops _hurting_
remains in his memory." This is an axiom of the oldest (unfortunately
also the longest) psychology in the world. It might even be said that
wherever solemnity, seriousness, mystery, and gloomy colours are now
found in the life of the men and of nations of the world, there is some
_survival_ of that horror which was once the universal concomitant of
all promises, pledges, and obligations. The past, the past with all
its length, depth, and hardness, wafts to us its breath, and bubbles
up in us again, when we become "serious." When man thinks it necessary
to make for himself a memory, he never accomplishes it without blood,
tortures, and sacrifice; the most dreadful sacrifices and forfeitures
(among them the sacrifice of the first-born), the most loathsome
mutilation (for instance, castration), the most cruel rituals of all
the religious cults (for all religions are really at bottom systems
of cruelty)--all

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Text Comparison with Beyond Good and Evil

Page 0
Some spellings were altered.
Page 5
The actual "interests" of the scholar, therefore, are generally in quite another direction--in the family, perhaps, or in money-making, or in politics; it is, in fact, almost indifferent at what point of research his little machine is placed, and whether the hopeful young worker becomes a good philologist,.
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7.
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Consequently, the external world is NOT the work of our organs--? 16.
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--So much by way of rejecting Locke's superficiality with regard to the origin of ideas.
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"Will" can naturally only operate on "will"--and not on "matter" (not on "nerves," for instance): in short, the hypothesis must be hazarded, whether will does not operate on will wherever "effects" are recognized--and whether all mechanical action, inasmuch as a power operates therein, is.
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The Christian faith from the beginning, is sacrifice the sacrifice of all freedom, all pride, all self-confidence of spirit, it is at the same time subjection, self-derision, and self-mutilation.
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We Northerners undoubtedly derive our origin from barbarous races, even as regards our talents for religion--we have POOR talents for it.
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KANT really wished to prove that, starting from the subject, the subject could not be proved--nor the object either: the possibility of an APPARENT EXISTENCE of the subject, and therefore of "the soul,".
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It is their preservative instinct which teaches them to be flighty, lightsome, and false.
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"I did that," says my.
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It is perhaps just the refinement of his intellectual conscience that makes him hesitate and linger on the way, he dreads the temptation to become a dilettante, a millepede, a milleantenna, he knows too well that as a discerner, one who has lost his self-respect no longer commands, no longer LEADS, unless he should aspire to become a great play-actor, a philosophical Cagliostro and spiritual rat-catcher--in short, a misleader.
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believe that it is his right and even his duty to obtain this verdict, and he has to seek his way to the right and the belief only through the most extensive (perhaps disturbing and destroying) experiences, often hesitating, doubting, and dumbfounded.
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To be sure, he notices that none of the costumes fit him properly--he changes and changes.
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This same will has at its service an apparently opposed impulse of the spirit,.
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There is STUPIDITY in this movement, an almost masculine stupidity, of which a well-reared woman--who is always a sensible woman--might be heartily ashamed.
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And as everything loves its symbol, so the German loves the clouds and all that is obscure, evolving, crepuscular, damp, and shrouded, it seems to him that everything uncertain, undeveloped, self-displacing, and growing is "deep".
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This whole music of Romanticism, besides, was not noble enough, was not musical enough, to maintain its position anywhere but in the theatre and before the masses; from the beginning it was second-rate music, which was little thought of by genuine musicians.
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It cannot be effaced from a man's soul what his ancestors have preferably and most constantly done: whether they were perhaps diligent economizers attached to a desk and a cash-box, modest and citizen-like in their desires, modest also in their virtues; or whether they were accustomed to commanding from morning till night, fond of rude pleasures and probably of still ruder duties and responsibilities; or whether, finally, at one time or another, they have sacrificed old privileges of birth and possession, in order to live wholly for their faith--for their "God,"--as men of an inexorable and sensitive conscience, which blushes at every compromise.
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295.