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

By Friedrich Nietzsche

Page 59

and "bad" from the race-nobility (together with its
fundamental tendency towards establishing social distinctions), so
with the heritage of the racial and tribal gods it has also inherited
the incubus of debts as yet unpaid and the desire to discharge them.
The transition is effected by those large populations of slaves and
bondsmen, who, whether through compulsion or through submission and
"_mimicry,_" have accommodated themselves to the religion of their
masters; through this channel these inherited tendencies inundate
the world. The feeling of owing a debt to the deity has grown
continuously for several centuries, always in the same proportion in
which the idea of God and the consciousness of God have grown and
become exalted among mankind. (The whole history of ethnic fights,
victories, reconciliations, amalgamations, everything, in fact, which
precedes the eventual classing of all the social elements in each great
race-synthesis, are mirrored in the hotch-potch genealogy of their
gods, in the legends of their fights, victories, and reconciliations.
Progress towards universal empires invariably means progress towards
universal deities; despotism, with its subjugation of the independent
nobility, always paves the way for some system or other of monotheism.)
The appearance of the Christian god, as the record god up to this time,
has for that very reason brought equally into the world the record
amount of guilt consciousness. Granted that we have gradually started
on the _reverse_ movement, there is no little probability in the
deduction, based on the continuous decay in the belief in the Christian
god, to the effect that there also already exists a considerable
decay in the human consciousness of owing (ought); in fact, we cannot
shut our eyes to the prospect of the complete and eventual triumph of
atheism freeing mankind from all this feeling of obligation to their
origin, their _causa prima_. Atheism and a kind of second innocence
complement and supplement each other.


So much for my rough and preliminary sketch of the interrelation of
the ideas "ought" (owe) and "duty" with the postulates of religion. I
have intentionally shelved up to the present the actual moralisation
of these ideas (their being pushed back into the conscience, or more
precisely the interweaving of the _bad_ conscience with the idea of
God), and at the end of the last paragraph used language to the effect
that this moralisation did not exist, and that consequently these ideas
had necessarily come to an end, by reason of what had happened to their
hypothesis, the credence in our "creditor," in God. The actual facts
differ terribly from this theory. It is with the moralisation of the
ideas "ought" and "duty," and with their being

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

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=--Philosophy severed itself from science when it put the question: what is that knowledge of the world and of life through which mankind may be made happiest? This happened when the Socratic school arose: with the standpoint of _happiness_ the arteries of investigating science were compressed too tightly to permit of any circulation of the blood--and are so compressed to-day.
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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.
Page 16
Thus is left quite ignored the circumstance that the picture--that which we now call life and experience--is a gradual evolution, is, indeed, still in process of evolution and for that reason should not be regarded as an enduring whole from which any conclusion as to its author (the all-sufficient reason) could be arrived at, or even pronounced out of the question.
Page 25
" 30 =Evil Habits in Reaching Conclusions.
Page 30
Without such practical acquaintance, one is apt to look upon this making and forming as a much easier thing than it really is; one is not keenly enough alive to the felicity and the charm of success.
Page 39
The hypocrite who always plays one and the same part, finally ceases to be a hypocrite; as in the case of priests who, when young men, are always, either consciously or unconsciously, hypocrites, and finally become naturally and then really, without affectation, mere priests: or if the father does not carry it to this extent, the son, who inherits his father's calling and gets the advantage of the paternal progress, does.
Page 42
Ethics, which takes only the motive into account, rates both cases alike: people generally estimate the first case as the worst (because of the consequences which the deed of vengeance.
Page 45
" Thereupon all the evils, (living, moving things) flew out: from that time to the present they fly about and do ill to men by day and night.
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90 =Limits of the Love of Mankind.
Page 52
Now every tradition grows ever more venerable--the more remote is its origin, the more confused that origin is.
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And the Inquisition, too, had its justification.
Page 60
Indeed, in a certain sense, all acts now are stupid, for the highest degree of human intelligence that has yet been attained will in time most certainly be surpassed and then, in retrospection, all our present conduct and opinion will appear as narrow and petty as we now deem the conduct and opinion of savage peoples and ages.
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=--The agreeable opinion is accepted as true.
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became extinct? But the results of all these things are nevertheless not thrown away: the inner world of exalted, emotional, prophetic, profoundly repentant, hope-blessed moods has become inborn in man largely through cultivation.
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Thereupon the thought of that being, in so far as it flits before his fancy as retributive justice, occasions him anxiety.
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135 Therefore a certain false psychology, a certain kind of imaginativeness in the interpretation of motives and experiences is the essential preliminary to being a Christian and to experiencing the need of salvation.
Page 79
In all pessimistic religions the act of procreation is looked upon as evil in itself.
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The object is not that he may become moral but that he may feel as sinful as possible.
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he stood for something that was far above the human standard in wisdom and goodness.