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

By Friedrich Nietzsche

Page 88

these physiological distortions and
worm-riddled objects, a whole quivering kingdom of burrowing revenge,
indefatigable and insatiable in its outbursts against the happy, and
equally so in disguises for revenge, in pretexts for revenge: when
will they really reach their final, fondest, most sublime triumph of
revenge? At that time, doubtless, when they succeed in pushing their
own misery, in fact, all misery, _into the consciousness_ of the happy;
so that the latter begin one day to be ashamed of their happiness,
and perchance say to themselves when they meet, "It is a shame to be
happy! _there is too much misery!_" ... But there could not possibly
be a greater and more fatal misunderstanding than that of the happy,
the fit, the strong in body and soul, beginning in this way to doubt
their right to happiness. Away with this "perverse world"! Away with
this shameful soddenness of sentiment! Preventing the sick making the
healthy sick--for that is what such a soddenness comes to--this ought
to be our supreme object in the world--but for this it is above all
essential that the healthy should remain _separated_ from the sick,
that they should even guard themselves from the look of the sick, that
they should not even associate with the sick. Or may it, perchance,
be their mission to be nurses or doctors? But they could not mistake
and disown their mission more grossly--the higher must not degrade
itself to be the tool of the lower, the pathos of distance must to all
eternity keep their missions also separate. The right of the happy to
existence, the right of bells with a full tone over the discordant
cracked bells, is verily a thousand times greater: they alone are the
_sureties_ of the future, they alone are _bound_ to man's future. What
they can, what they must do, that can the sick never do, should never
do! but if _they are to_ be enabled to do what _only_ they must do,
how can they possibly be free to play the doctor, the comforter, the
"Saviour" of the sick?... And therefore good air! good air! and away,
at any rate, from the neighbourhood of all the madhouses and hospitals
of civilisation! And therefore good company, _our own_ company, or
solitude, if it must be so! but away, at any rate, from the evil fumes
of internal corruption and the secret worm-eaten state of the sick!
that, forsooth, my friends, we may defend ourselves, at any rate for
still a time, against the two worst plagues that could have been
reserved for us--against the _great nausea with man_! against the_

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 2

Page 2
It may be guessed that I have many below me.
Page 3
I already did not believe in "a blessed thing," as the people say, not even in Schopenhauer.
Page 11
In so far as his impulse belongs to the great incurable impulses of human nature, he can bring about tragic destinies and later become a subject for tragedy himself, for such tragedies as deal with the incurable, implacable, inevitable in the lot and character of man.
Page 12
So we are tickled by the thought, whether it be not here feasible to make a match, to draw a _conclusion_, with the anticipation that if a consequence follows this conclusion it is not only the two judgments united in wedlock but the matchmakers that will gain honour.
Page 16
" This error lies not only in the feeling, "I am responsible," but just as much in the contradiction, "I am not responsible, but some one must be.
Page 50
--Hours of instruction and meditation for adults, even the most mature, and such institutions visited without compulsion but in accordance with the moral injunction of the whole community; the churches as the meeting-places most worthy and rich in memories for the purpose; at the same time daily festivals in honour of the reason that is attained and attainable by man; a newer and fuller budding and blooming of the ideal of the teacher, in which the clergyman, the artist and the physician, the man of science and the sage.
Page 55
old, well-known thing, which is seen and overlooked by every one, as something new.
Page 64
--And now, in order to have a still stronger idea of the dreadful farcicality of it all, let us add that none of the principles about which men then disputed in Regensburg--neither that of original sin, nor that of redemption by proxy, nor that of justification by faith--is in any way true or even has any connection with truth: that they are now all recognised as incapable of being discussed.
Page 68
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" 298.
Page 75
For the party suspects that the intention of finding a relative value in its faith, a value which admits of pro and con, of weighing and discarding, is more dangerous than downright opposition.
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Page 91
I love men because they are votaries of life.
Page 124
In him converge the roads of the most different philosophic modes of life, which are in truth the modes of the different temperaments, crystallised by reason and habit and all ultimately directed towards the delight in life and in self.
Page 146
Page 154
Rather, when the worm has been killed, does he throw the whole fruit as well into the mire, in order to make it ignoble in men's sight and to inspire disgust.
Page 162
--"University slang," the speech of the German students, has its origin among the students who do not study.
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Page 178
we seem to live in the midst of anonymous and impersonal serfdom.