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

By Friedrich Nietzsche

Page 78

to wait (to be "ephectic"),
his tendency to analyse, search, explore, dare, his tendency to compare
and to equalise, his will to be neutral and objective, his will for
everything which is "_sine ira et studio_":--has it yet been realised
that for quite a lengthy period these tendencies went counter to the
first claims of morality and conscience? (To say nothing at all of
_Reason_, which even Luther chose to call _Frau Klüglin_,[2] the sly
whore.) Has it been yet appreciated that a philosopher, in the event
of his _arriving_ at self-consciousness, must needs feel himself an
incarnate "nitimur in vetitum"--and consequently guard himself against
"his own sensations," against self-consciousness? It is, I repeat, just
the same with all good things, on which we now pride ourselves; even
judged by the standard of the ancient Greeks, our whole modern life,
in so far as it is not weakness, but power and the consciousness of
power, appears pure "Hybris" and godlessness: for the things which are
the very reverse of those which we honour to-day, have had for a long
time conscience on their side, and God as their guardian. "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. "Hybris" is our attitude to God, that is, to
some alleged teleological and ethical spider behind the meshes of the
great trap of the causal web. Like Charles the Bold in his war with
Louis the Eleventh, we may say, "je combats l'universelle araignée";
"Hybris" is our attitude to ourselves--for we experiment with ourselves
in a way that we would not allow with any animal, and with pleasure
and curiosity open our soul in our living body: what matters now to
us the "salvation" of the soul? We heal ourselves afterwards: being
ill is instructive, we doubt it not, even more instructive than being
well--inoculators of disease seem to us to-day even more necessary
than any medicine-men and "saviours." There is no doubt we do violence
to ourselves nowadays, we crackers of the soul's kernel, we incarnate
riddles, who are ever asking riddles, as though life were naught else
than the cracking of a nut; and even thereby must we necessarily become
day by day more and more worthy to be asked questions and worthy to ask
them, even thereby do we perchance also become worthier to--live?

... All good things were once bad things; from every original sin has
grown an original virtue. Marriage, for example, seemed for a long time
a sin against the rights of the community; a

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