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

By Friedrich Nietzsche

Page 73

reason, every animal shudders mortally at every kind
of disturbance and hindrance which obstructs or could obstruct his way
to that optimum (it is not his way to happiness of which I am talking,
but his way to power, to action, the most powerful action, and in
point of fact in many cases his way to unhappiness). Similarly, the
philosopher shudders mortally at marriage, together with all
that could persuade him to it--marriage as a fatal hindrance on the
way to the _optimum_. Up to the present what great philosophers have
been married? Heracleitus, Plato, Descartes, Spinoza, Leibnitz, Kant,
Schopenhauer--they were not married, and, further, one cannot _imagine_
them as married. A married philosopher belongs to _comedy_, that is
my rule; as for that exception of a Socrates--the malicious Socrates
married himself, it seems, _ironice_, just to prove this _very_ rule.
Every philosopher would say, as Buddha said, when the birth of a son
was announced to him: "Râhoula has been born to me, a fetter has been
forged for me" (Râhoula means here "a little demon"); there must come
an hour of reflection to every "free spirit" (granted that he has had
previously an hour of thoughtlessness), just as one came once to the
same Buddha: "Narrowly cramped," he reflected, "is life in the house;
it is a place of uncleanness; freedom is found in leaving the house."
Because he thought like this, he left the house. So many bridges to
independence are shown in the ascetic idea], that the philosopher
cannot refrain from exultation and clapping of hands when he hears
the history of all those resolute ones, who on one day uttered a nay
to all servitude and went into some _desert_; even granting that they
were only strong asses, and the absolute opposite of strong minds.
What, then, does the ascetic ideal mean in a philosopher? This is my
answer--it will have been guessed long ago: when he sees this ideal
the philosopher smiles because he sees therein an _optimum_ of the
conditions of the highest and boldest intellectuality; he does not
thereby deny "existence," he rather affirms thereby _his_ existence
and _only_ his existence, and this perhaps to the point of not being
far off the blasphemous wish, _pereat mundus, fiat philosophia, fiat
philosophus, fiam!_


8.

These philosophers, you see, are by no means uncorrupted witnesses and
judges of the _value_ of the ascetic ideal. They think _of themselves_
--what is the "saint" to them? They think of that which to them
personally is most indispensable; of freedom from compulsion,
disturbance, noise: freedom from business, duties, cares; of clear
head; of the dance, spring, and

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Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 1
It may be said that, from the day when Nietzsche first.
Page 15
_ The struggle against genius ("popular poetry," etc.
Page 36
83.
Page 45
Delacroix.
Page 47
_ 110.
Page 51
Besides this there are few points of honour.
Page 54
are becoming more physical, nutrition consists ever more and more of flesh.
Page 55
We mistrust any form of culture that tolerates news-paper reading or writing.
Page 59
_Study, emancipation from material things, inactivity, impassibility, absence of passion, solemnity_;--the opposite of all this is found in the _lowest_ type of man.
Page 61
penance.
Page 73
67.
Page 93
227.
Page 115
judgment.
Page 134
nor thrifty, he is insusceptible of being improved--that is to say, he is only fit for the prison or the madhouse.
Page 138
_ it is the contempt and the destruction of Life.
Page 140
How is it, that in spite of this obvious fact, the majority of idealists indulge in propaganda for their ideal, just as if they had no right to it unless the _majority_ acquiesce therein?--For instance, all those plucky and insignificant girls behave in this way, who claim the right to study Latin and mathematics.
Page 148
" The preponderance of an altruistic way of valuing is the result of a consciousness of the fact that one is botched and bungled.
Page 150
_Falsity.
Page 154
The whole idea of the hierarchy of the _passions_: as if the only right and normal thing were to be led by _reason_--whereas the passions are abnormal, dangerous, half-animal, and moreover, in so far as their end is concerned, nothing more than _desires for pleasure.
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They are led by instinctive determinations of values, in which _former_ cultures are reflected (more dangerous cultures too).