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

By Friedrich Nietzsche

Page 39

delicacy, and still more to the
hypocrisy of tame domestic animals (that is, modern men; that is,
ourselves), to realise with all their energy the extent to which
_cruelty_ constituted the great joy and delight of ancient man, was
an ingredient which seasoned nearly all his pleasures, and conversely
the extent of the naïveté and innocence with which he manifested his
need for cruelty, when he actually made as a matter of principle
"disinterested malice" (or, to use Spinoza's expression, the _sympathia
malevolens_) into a _normal_ characteristic of man--as consequently
something to which the conscience says a hearty yes. The more profound
observer has perhaps already had sufficient opportunity for noticing
this most ancient and radical joy and delight of mankind; in _Beyond
Good and Evil_, Aph. 188 (and even earlier, in _The Dawn of Day_, Aphs.
18, 77, 113), I have cautiously indicated the continually growing
spiritualisation and "deification" of cruelty, which pervades the
whole history of the higher civilisation (and in the larger sense even
constitutes it). At any rate the time is not so long past when it was
impossible to conceive of royal weddings and national festivals on a
grand scale, without executions, tortures, or perhaps an _auto-da-fé_",
or similarly to conceive of an aristocratic household, without a
creature to serve as a butt for the cruel and malicious baiting of the
inmates. (The reader will perhaps remember Don Quixote at the court of
the Duchess: we read nowadays the whole of _Don Quixote_ with a bitter
taste in the mouth, almost with a sensation of torture, a fact which
would appear very strange and very incomprehensible to the author and
his contemporaries--they read it with the best conscience in the world
as the gayest of books; they almost died with laughing at it.) The
sight of suffering does one good, the infliction of suffering does one
more good--this is a hard maxim, but none the less a fundamental maxim,
old, powerful, and "human, all-too-human"; one, moreover, to which
perhaps even the apes as well would subscribe: for it is said that in
inventing bizarre cruelties they are giving abundant proof of their
future humanity, to which, as it were, they are playing the prelude.
Without cruelty, no feast: so teaches the oldest and longest history of
man--and in punishment too is there so much of the festive.


Entertaining, as I do, these thoughts, I am, let me say in parenthesis,
fundamentally opposed to helping our pessimists to new water for the
discordant and groaning mills of their disgust with life; on the
contrary, it should be shown specifically that, at the time when

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Text Comparison with Beyond Good and Evil

Page 10
Psychologists should bethink themselves before putting down the instinct of self-preservation as the cardinal instinct of an organic being.
Page 11
It is perhaps just dawning on five or six minds that natural philosophy is only a world-exposition and world-arrangement (according to us, if I may say so!) and NOT a world-explanation; but in so far as it is based on belief in the senses, it is regarded as more, and for a long time to come must be regarded as more--namely, as an explanation.
Page 18
laws obtain in it, but because they are absolutely LACKING, and every power effects its ultimate consequences every moment.
Page 22
] (I do everything to be "difficultly understood" myself!)--and one should be heartily grateful for the good will to some refinement of interpretation.
Page 27
reason in the end to become distrustful also of all thinking; has it not hitherto been playing upon us the worst of scurvy tricks? and what guarantee would it give that it would not continue to do what it has always been doing? In all seriousness, the innocence of thinkers has something touching and respect-inspiring in it, which even nowadays permits them to wait upon consciousness with the request that it will give them HONEST answers: for example, whether it be "real" or not, and why it keeps the outer world so resolutely at a distance, and other questions of the same description.
Page 32
Page 49
The immense expectation with regard to sexual love, and the coyness in this expectation, spoils all the perspectives of women at the outset.
Page 57
Whoever has followed the history of a single science, finds in its development a clue to the understanding of the oldest and commonest processes of all "knowledge and cognizance": there, as here, the premature hypotheses, the fictions, the good stupid will to "belief," and the lack of distrust and patience are first developed--our senses learn late, and never learn completely, to be subtle, reliable, and cautious organs of knowledge.
Page 62
In cases, however, where it is believed that the leader and bell-wether cannot be dispensed with, attempt after attempt is made nowadays to replace commanders by the summing together of clever gregarious men all representative constitutions, for example, are of this origin.
Page 64
How much or how little dangerousness to the community or to equality is contained in an opinion, a condition, an emotion, a disposition, or an endowment--that is now the moral perspective, here again fear is the mother of morals.
Page 72
FLOW; and precisely before the man of the great current he stands all the colder and more reserved--his eye is then like a smooth and irresponsive lake, which is no longer moved by rapture or sympathy.
Page 79
It may be necessary for the education of the real philosopher that he himself should have once stood upon all those steps upon which his servants, the scientific workers of philosophy, remain standing, and MUST remain standing he himself must perhaps have been critic, and dogmatist, and historian, and besides, poet, and collector, and traveler, and riddle-reader, and moralist, and seer, and "free spirit," and almost everything, in order to traverse the whole range of human values and estimations, and that he may BE ABLE with a variety of eyes and consciences to look from a height to any distance, from a depth up to any height, from a nook into any expanse.
Page 83
--Ah! if you only knew how soon, so very soon--it will be different! 215.
Page 84
If any one were to say to them "A lofty spirituality is beyond all comparison with the honesty and respectability of a merely moral man"--it would make them furious, I shall take care not to say so.
Page 98
That woman should venture forward when the fear-inspiring quality in man--or more definitely, the MAN in man--is no longer either desired or fully developed, is reasonable enough and also intelligible enough; what is more difficult to understand is that precisely thereby--woman deteriorates.
Page 110
listen to the following:--I have never yet met a German who was favourably inclined to the Jews; and however decided the repudiation of actual anti-Semitism may be on the part of all prudent and political men, this prudence and policy is not perhaps directed against the nature of the sentiment itself, but only against its dangerous excess, and especially against the distasteful and infamous expression of this excess of sentiment;--on this point we must not deceive ourselves.
Page 124
--And to repeat it again: vanity is an atavism.
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Page 140
One here sees at once that it is not only shame that this divinity lacks;--and in general there are good grounds for supposing that in some things the Gods could all of them come to us men for instruction.
Page 143
Here in the farthest realm of ice and scaur, A huntsman must one be, like chamois soar.