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

By Friedrich Nietzsche

Page 90

he must first wound; so, while he soothes the
pain which the wound makes, _he at the same time poisons the wound_.
Well versed is he in this above all things, is this wizard and wild
beast tamer, in whose vicinity everything healthy must needs become
ill, and everything ill must needs become tame. He protects, in sooth,
his sick herd well enough, does this strange herdsman; he protects
them also against themselves, against the sparks (even in the centre
of the herd) of wickedness, knavery, malice, and all the other ills
that the plaguey and the sick are heir to; he fights with cunning,
hardness, and stealth against anarchy and against the ever imminent
break-up inside the herd, where _resentment_, that most dangerous
blasting-stuff and explosive, ever accumulates and accumulates. Getting
rid of this blasting-stuff in such a way that it does not blow up the
herd and the herdsman, that is his real feat, his supreme utility;
if you wish to comprise in the shortest formula the value of the
priestly life, it would be correct to say the priest is the _diverter
of the course of resentment_. Every sufferer, in fact, searches
instinctively for a cause of his suffering; to put it more exactly,
a doer,--to put it still more precisely, a sentient _responsible_
doer,--in brief, something living, on which, either actually or in
_effigie_, he can on any pretext vent his emotions. For the venting
of emotions is the sufferer's greatest attempt at alleviation, that
is to say, _stupefaction_, his mechanically desired narcotic against
pain of any kind. It is in this phenomenon alone that is found,
according to my judgment, the real physiological cause of resentment,
revenge, and their family is to be found--that is, in a demand for the
_deadening of pain through emotion_: this cause is generally, but in
my view very erroneously, looked for in the defensive parry of a bare
protective principle of reaction, of a "reflex movement" in the case
of any sudden hurt and danger, after the manner that a decapitated
frog still moves in order to get away from a corrosive acid. But the
difference is fundamental. In one case the object is to prevent being
hurt any more; in the other case the object is to _deaden_ a racking,
insidious, nearly unbearable pain by a more violent emotion of any
kind whatsoever, and at any rate for the time being to drive it out of
the consciousness--for this purpose an emotion is needed, as wild an
emotion as possible, and to excite that emotion some excuse or other
is needed. "It must be somebody's

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

Page 3
.
Page 10
Heretofore there has never been a philosophical system in which philosophy itself was not made the apologist of knowledge [in the abstract].
Page 11
a purely abstract scientific problem and one not much calculated to give men uneasiness: yet everything that has heretofore made metaphysical assumptions valuable, fearful or delightful to men, all that gave rise to them is passion, error and self deception: the worst systems of knowledge, not the best, pin their tenets of belief thereto.
Page 13
The feet, shoeless, no longer pressing the ground, are the occasion of other sensations of novelty, as is, indeed, the changed garb of the entire body.
Page 17
To feel himself more unresponsible and at the same time to find things (Dinge) more interesting--that is to him the double benefit he owes to metaphysics.
Page 31
=--The matter therefore, as regards pro and con, stands thus: in the present state of philosophy an awakening of the moral observation is essential.
Page 32
Moreover: as too serious individuals and nations stand in need of trivial relaxations; as others, too volatile and excitable require onerous, weighty ordeals to render them entirely healthy: should not we, the more intellectual men of this age, which is swept more and more by conflagrations, catch up every cooling and extinguishing appliance we can find that we may always remain as self contained, steady and calm as we are now, and thereby perhaps serve this age as its mirror and self reflector, when the occasion arises? 39 =The Fable of Discretionary Freedom.
Page 47
=--When the rich man takes a possession away from the poor man (for example, a prince who deprives a plebeian of his beloved) there arises in the mind of the poor man a delusion: he thinks the rich man must be wholly perverted to take from him the little that he has.
Page 49
Only because men, through mental habits, have forgotten the original motive of so called just and rational acts, and also because for thousands of years children have been brought to admire and imitate such acts, have they gradually assumed the appearance of being unegotistical.
Page 51
acts as a collective individuality.
Page 54
A foundation for all morality can first be laid only when a stronger individuality or a collective individuality, for example society, the state, subjects the single personalities, hence builds upon their unification and establishes a bond of union.
Page 55
The injustice in slavery, the cruelty in the subjugation of persons and peoples must not be estimated by our standard.
Page 58
106 =The Water Fall.
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Bad acts are degraded, imbruted good.
Page 69
It would be irrational to lose sight of one's eternal well being in comparison with temporary advantage: Assuming these dogmas to be generally believed, the every day Christian is a pitiable figure, a man who really cannot count as far as three, and who, for the rest, just because of his intellectual incapacity, does not deserve to be as hard punished as Christianity promises he shall be.
Page 70
Man in the midst of nature is as a child left to its own devices.
Page 74
But if a man should wish to be all love like the god aforesaid, and want to do all things for others and nothing for himself, the procedure would be fundamentally impossible because he _must_ do a great deal for himself before there would be any possibility of doing anything for the love of others.
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God.
Page 81
If this feeling had not been rendered agreeable to man--why should he have improvised such an ideal and clung to it so long? As in the ancient world an incalculable strength of intellect and capacity for feeling was squandered in order to increase the joy of living through feastful systems of worship, so in the era of christianity an equally incalculable quantity of intellectual capacity has been sacrificed in another endeavor: that man should in every way feel himself sinful and thereby be moved, inspired, inspirited.
Page 83
144 It stands to reason that this sketch of the saint, made upon the model of the whole species, can be confronted with many opposing sketches that would create a more agreeable impression.