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

By Friedrich Nietzsche

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love on the part of a soul, whose will is cloven
in two within itself, which makes itself suffer from delight in the
infliction of suffering; this wholly _active_ bad conscience has
finally (as one already anticipates)--true fountainhead as it is of
idealism and imagination--produced an abundance of novel and amazing
beauty and affirmation, and perhaps has really been the first to
give birth to beauty at all. What would beauty be, forsooth, if its
contradiction had not first been presented to consciousness, if the
ugly had not first said to itself, "I am ugly"? At any rate, after this
hint the problem of how far idealism and beauty can be traced in such
opposite ideas as "_selflessness_," _self-denial_, _self-sacrifice_,
becomes less problematical; and indubitably in future we shall
certainly know the real and original character of the _delight_
experienced by the self-less, the self-denying, the self-sacrificing:
this delight is a phase of cruelty.--So much provisionally for the
origin of "altruism" as a _moral_ value, and the marking out the ground
from which this value has grown: it is only the bad conscience, only
the will for self-abuse, that provides the necessary conditions for the
existence of altruism as a _value_.


Undoubtedly the bad conscience is an illness, but an illness like
pregnancy is an illness. If we search out the conditions under which
this illness reaches its most terrible and sublime zenith, we shall see
what really first brought about its entry into the world. But to do
this we must take a long breath, and we must first of all go back once
again to an earlier point of view. The relation at civil law of the
ower to his creditor (which has already been discussed in detail), has
been interpreted once again (and indeed in a manner which historically
is exceedingly remarkable and suspicious) into a relationship, which
is perhaps more incomprehensible to us moderns than to any other era;
that is, into the relationship of the _existing_ generation to its
_ancestors_. Within the original tribal association--we are talking of
primitive times--each living generation recognises a legal obligation
towards the earlier generation, and particularly towards the earliest,
which founded the family (and this is something much more than a mere
sentimental obligation, the existence of which, during the longest
period of man's history, is by no means indisputable). There prevails
in them the conviction that it is only thanks to sacrifices and efforts
of their ancestors, that the race _persists_ at all--and that this
has to be _paid back_ to them by sacrifices and services. Thus is
recognised the _owing_ of a debt, which accumulates continually

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

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For analytical power, more especially in those parts where Nietzsche examines the ascetic ideal, _The Genealogy of Morals_ is unequalled by any other of his works; and, in the light which it throws upon the attitude of the ecclesiast to the man of resentment and misfortune, it is one of the most valuable contributions to sacerdotal psychology.
Page 1
We have no right to be "_disconnected_"; we must neither err "disconnectedly" nor strike the truth "disconnectedly.
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Moreover, care should be taken not to take these ideas of "clean" and "unclean" too seriously, too broadly, or too symbolically: all the ideas of ancient man have, on the contrary, got to be understood in their initial stages, in a sense which is, to an almost inconceivable extent, crude, coarse, physical, and narrow, and above all essentially unsymbolical.
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It is a cautious, spiteful, gentle whispering and muttering together in all the corners and crannies.
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Now do I hear for the first time that which they have said so often: 'We good, _we are the righteous_'--what they demand they call not revenge but 'the triumph of _righteousness_'; what they hate is not their enemy, no, they hate 'unrighteousness,' 'godlessness'; what they believe in and hope is not the hope of revenge, the intoxication of sweet revenge (--"sweeter than honey," did Homer call it?), but the victory of God, of the _righteous_ _God_ over the 'godless'; what is left for them to love in this world is not _their_ brothers in hate, but their 'brothers in love,' as they say, all the good and righteous on the earth.
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It even seems _meritorious_ when regarded from the standpoint of the whole problem of biology (from which standpoint the value of these emotions has up to the present been underestimated).
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The active man, the attacking, aggressive man is always a hundred degrees nearer to justice than the man who merely reacts; he certainly has no need to adopt the tactics, necessary in the case of the reacting man, of making false and biassed valuations of his object.
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" 20.
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Let this suffice once for all concerning the origin of the "holy God.
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What? Was this Parsifal really meant _seriously_? One might be tempted to suppose the contrary, even to wish it--that the Wagnerian Parsifal was meant joyously, like a concluding play of a trilogy or satyric drama, in which Wagner the tragedian wished to take farewell of us, of himself, above all of tragedy, and to do so in a manner that should be quite fitting and worthy, that is, with an excess of the most extreme and flippant parody of the tragic itself, of the ghastly earthly seriousness and earthly woe of old--a parody of that _most crude phase_ in the unnaturalness of the ascetic ideal, that had at length been overcome.
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"Hybris" is our whole attitude to nature nowadays, our violation of nature with the help of machinery, and all the unscrupulous ingenuity of our scientists and engineers.
Page 89
He must be the natural adversary and _scorner_ of every rough, stormy, reinless, hard, violently-predatory health and power.
Page 95
" "The done and the undone," quoth the disciple of the Vedanta, "do him no hurt; the good and the evil he shakes from off him, sage that he is; his kingdom suffers no more from any act; good and evil, he goes beyond them both.
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The most frequent form in which joy is prescribed as a cure is the joy in _producing_ joy (such as doing good, giving presents, alleviating, helping, exhorting, comforting, praising, treating with distinction); together with the prescription of "love your neighbour.
Page 103
Speaking generally, the ascetic ideal and its sublime-moral cult, this most ingenious, reckless, and perilous systematisation of all methods of emotional excess, is writ large in a dreadful and unforgettable fashion on the whole history of man, and unfortunately not only on history.
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How dare any one make so much fuss about their little failings as do these pious little fellows! No one cares a straw about it--let alone God.
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--If I am in any way a reader of riddles, then I will be one with this sentence: for some time past there have been no free spirits; _for they still believe in truth_.
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Anacreon, and not merely to run away! To trample on all the worm-eaten "chairs," the cowardly contemplators, the lascivious eunuchs of history, the flirters with ascetic ideals, the righteous hypocrites of impotence! All reverence on my part to the ascetic ideal, _in so far as it is honourable_! So long as it believes in itself and plays no pranks on us! But I like not all these coquettish bugs who have an insatiate ambition to smell of the infinite, until eventually the infinite smells of bugs; I like not the whited sepulchres with their stagey reproduction of life; I like not the tired and the used up who wrap themselves in wisdom and look "objective"; I like not the agitators dressed up as heroes, who hide their dummy-heads behind the stalking-horse of an ideal; I like not the ambitious artists who would fain play the ascetic and the priest, and are at bottom nothing but tragic clowns; I like not, again, these newest speculators in idealism, the Anti-Semites, who nowadays roll their eyes in the patent Christian-Aryan-man-of-honour fashion, and by an abuse of moralist attitudes and agitation dodges, so cheap as to exhaust any patience, strive to excite all.
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