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

By Friedrich Nietzsche

Page 7

example of what is offered, of what in
such cases I call exposition: an aphorism is prefixed to that essay,
the essay itself is its commentary. Certainly one _quality_ which
nowadays has been best forgotten--and that is why it will take some
time yet for my writings to become readable--is essential in order
to practise reading as an art--a quality for the exercise of which it
is necessary to be a cow, and under no circumstances a modern man!--
rumination.

Sils-Maria, Upper Engadine, July 1887.




FIRST ESSAY. "GOOD AND EVIL," "GOOD AND BAD."


1.

Those English psychologists, who up to the present are the only
philosophers who are to be thanked for any endeavour to get as far
as a history of the origin of morality--these men, I say, offer us
in their own personalities no paltry problem;--they even have, if I
am to be quite frank about it, in their capacity of living riddles,
an advantage over their books--_they themselves are interesting!_
These English psychologists--what do they really mean? We always
find them voluntarily or involuntarily at the same task of pushing
to the front the _partie honteuse_ of our inner world, and looking
for the efficient, governing, and decisive principle in that precise
quarter where the intellectual self-respect of the race would be
the most reluctant to find it (for example, in the _vis inertiæ_ of
habit, or in forgetfulness, or in a blind and fortuitous mechanism
and association of ideas, or in some factor that is purely passive,
reflex, molecular, or fundamentally stupid)--what is the real motive
power which always impels these psychologists in precisely _this_
direction? Is it an instinct for human disparagement somewhat sinister,
vulgar, and malignant, or perhaps incomprehensible even to itself? or
perhaps a touch of pessimistic jealousy, the mistrust of disillusioned
idealists who have become gloomy, poisoned, and bitter? or a petty
subconscious enmity and rancour against Christianity (and Plato), that
has conceivably never crossed the threshold of consciousness? or just a
vicious taste for those elements of life which are bizarre, painfully
paradoxical, mystical, and illogical? or, as a final alternative, a
dash of each of these motives--a little vulgarity, a little gloominess,
a little anti-Christianity, a little craving for the necessary piquancy?

But I am told that it is simply a case of old frigid and tedious frogs
crawling and hopping around men and inside men, as if they were as
thoroughly at home there, as they would be in a _swamp_.

I am opposed to this statement, nay, I do not believe it; and if, in
the impossibility of knowledge, one is permitted to wish, so do I wish
from my

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Text Comparison with Dionysos: Valikoima runoja

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Viimeinen tahto.
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Pois paennut toive on -- sitä kaipaa se vaikertain.
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ja minut murtaa ja muisto jälleen leimahtaa silmässä ihmisten, -- _muisto minua kauniimmasta_: -- ma näen sen -- ja kuolen niin!" -- Tää syksy on: se -- vielä särkee sydämes! Sa pois pakene! CAMPO SANTO DI STAGLIENO Oi laps, mi suorit hennon karitsan untuvaa, kuin valo tähden-lennon silmistäs tuikahtaa, sa armain leikkikalu lähellä, kaukana, niin puhdas syämmes halu, _Amorosissima!_ Miks katkes kahle varhain? ken syäntäs haavoitti? Jos lemmit, lempi parhain ei sitä korvaisi.
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Huutos ilman halki viilsi, rantaan juoksin, jossa kiilsi vuorenseinä kellervä.
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niinkuin myrsky _pauhaa_ onnen ylväin hyrsky, henki vapain, kanssasi.
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kotkan ja pantterin autuus, runoniekan ja narrin autuus!.
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harppuun, pannut jalkansa ristiin ja katseli hiljaisesti ja viisaasti ympärilleen: -- mutta sieraimilla hän imi sisäänsä hitaasti ja kysyvästi ilmaa, ikäänkuin se, joka on maistanut uusissa maissa uutta ilmaa.
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Sit' epäilen kuitenkin ma epäilijä, sill' enhân ma suotta tule Europasta, jok' on epäileväisempi kuin kaikk' aviovaimot.
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3.
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ARIADNEN VALITUS Viel' lämpöä, lempeä ken mulle suo? Kädet tänne kuumat! tänne sydän-hiillosmaljat! Suorana maassa, värjyin kuin puolikuollut, jonka jalkoja lämmitetään, ja puistamana, ah! kuumetten outoin, vilun jääota-nuolista väriseväisnä, sun ajo-riistanas, aatos! sa sanomaton, sa peitetty, peljättäväinen! sa metsämies pilvien takainen! Sun maahan vasamoitsemanas, sa ilkku-silmä, mua mi pimeydestä vaanit! Niin minä makaan, kiemurtelen, kierielen kiduttamana iankaikkisten tuskien kaikkein, sun osumanas, sa metsämies julmin, sa tuntematon -- _jumala_.
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Ketunnahka: sotisopani salainen on.