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

By Friedrich Nietzsche

Page 85

which makes him into a tool that
must labour to create more favourable conditions for earthly existence,
for existence on the human plane--it is with this very power that he
keeps the whole herd of failures, distortions, abortions, unfortunates,
_sufferers from themselves_ of every kind, fast to existence, while
he as the herdsman goes instinctively on in front. You understand
me already: this ascetic priest, this apparent enemy of life, this
denier--he actually belongs to the really great _conservative_ and
_affirmative_ forces of life.... What does it come from, this diseased
state? For man is more diseased, more uncertain, more changeable,
more unstable than any other animal, there is no doubt of it--he is
the diseased animal: what does it spring from? Certainly he has also
dared, innovated, braved more, challenged fate more than all the other
animals put together; he, the great experimenter with himself, the
unsatisfied, the insatiate, who struggles for the supreme mastery with
beast, Nature, and gods, he, the as yet ever uncompelled, the ever
future, who finds no more any rest from his own aggressive strength,
goaded inexorably on by the spur of the future dug into the flesh of
the present:--how should not so brave and rich an animal also be the
most endangered, the animal with the longest and deepest sickness
among all sick animals?... Man is sick of it, oft enough there are
whole epidemics of this satiety (as about 1348, the time of the Dance
of Death): but even this very nausea, this tiredness, this disgust
with himself, all this is discharged from him with such force that
it is immediately made into a new fetter. His "nay," which he utters
to life, brings to light as though by magic an abundance of graceful
"yeas"; even when he _wounds_ himself, this master of destruction, of
self-destruction, it is subsequently the wound itself that forces him
to live.


14.

The more normal is this sickliness in man--and we cannot dispute
this normality--the higher honour should be paid to the rare cases
of psychical and physical powerfulness, the _windfalls_ of humanity,
and the more strictly should the sound be guarded from that worst of
air, the air of the sick-room. Is that done? The sick are the greatest
danger for the healthy; it is not from the strongest that harm comes to
the strong, but from the weakest. Is that known? Broadly considered,
it is not for a minute the fear of man, whose diminution should be
wished for; for this fear forces the strong to be strong, to be at
times terrible--it preserves in its integrity the sound type of man.
What

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