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

By Friedrich Nietzsche

Page 92

congestion and organisation of
the sick (the word "Church" is the most popular name for it): on the
other, a kind of provisional safeguarding of the comparatively healthy,
the more perfect specimens, the cleavage of a _rift_ between healthy
and sick--for a long time that was all! and it was much! it was very

I am proceeding, as you see, in this essay, from an hypothesis which,
as far as such readers as I want are concerned, does not require to be
proved; the hypothesis that "sinfulness" in man is not an actual fact,
but rather merely the interpretation of a fact, of a physiological
discomfort,--a discomfort seen through a moral religious perspective
which is no longer binding upon us. The fact, therefore, that any one
feels "guilty," "sinful," is certainly not yet any proof that he is
right in feeling so, any more than any one is healthy simply because
he feels healthy. Remember the celebrated witch-ordeals: in those days
the most acute and humane judges had no doubt but that in these cases
they were confronted with guilt,--the "witches"_ themselves had no
doubt on the point_,--and yet the guilt was lacking. Let me elaborate
this hypothesis: I do not for a minute accept the very "pain in the
soul" as a real fact, but only as an explanation (a casual explanation)
of facts that could not hitherto be precisely formulated; I regard
it therefore as something as yet absolutely in the air and devoid of
scientific cogency--just a nice fat word in the place of a lean note
of interrogation. When any one fails to get rid of his "pain in the
soul," the cause is, speaking crudely, to be found _not_ in his "soul"
but more probably in his stomach (speaking crudely, I repeat, but by
no means wishing thereby that you should listen to me or understand
me in a crude spirit). A strong and well-constituted man digests his
experiences (deeds and misdeeds all included) just as he digests his
meats, even when he has some tough morsels to swallow. If he fails to
"relieve himself" of an experience, this kind of indigestion is quite
as much physiological as the other indigestion--and indeed, in more
ways than one, simply one of the results of the other. You can adopt
such a theory, and yet _entre nous_ be nevertheless the strongest
opponent of all materialism.


But is he really a _physician_, this ascetic priest? We already
understand why we are scarcely allowed to call him a physician, however
much he likes to feel a "saviour" and let himself be worshipped as a
saviour.[3] It

Last Page Next Page

Text Comparison with Thoughts out of Season, Part I

Page 11
He all but overlooked the narrow connection between Christianity and Democracy.
Page 13
The venerable Owner of this old house is still standing on its threshold: his face is pale, his expression careworn, his eyes apparently scanning something far in the distance.
Page 15
The Franco-German War had only just come to an end, and the keynote of this polemical pamphlet is, "Beware of the intoxication of success.
Page 19
It were well for us to bear in mind that we are not altogether free to dispose of Nietzsche's attitude to Wagner, at any given period in their relationship, with a single sentence of praise or of blame.
Page 29
With the view of ensuring their own tranquillity, these smug ones even appropriated history, and sought to transform all sciences that threatened to disturb their wretched ease into branches of history--more particularly philosophy and classical philology.
Page 37
"[8]* And how perfectly he understands the euphemism! When, for example, he refers to the historical studies by means of which we help ourselves in forming just conclusions regarding the political situation, what can he be thinking of, if it be not our newspaper-reading? When he speaks of the active part we take in the reconstruction of the German State, he surely has only our daily visits to the beer-garden in his mind; and is not a walk in the Zoological Gardens implied by 'the sources of information through which we endeavour to enlarge our knowledge of the natural sciences'? Finally, the theatres and concert-halls are referred to as places from which we take home 'a stimulus for wit and imagination which leaves nothing to be desired.
Page 43
Page 45
Now, although Strauss is not telling flower-petals or the buttons on his waistcoat, still what he does is not less harmless, despite the fact that it needs perhaps a little more courage.
Page 48
As a rule, optimism may take things too easily.
Page 52
He therefore has to appeal to a complete cosmodicy, and finds himself at a disadvantage in regard to him who is contented with a theodicy, and who, for instance, regards the whole of man's existence as a punishment for sin or a process of purification.
Page 64
that he still possesses a belief and a religion; he reaches it by means of stings and blows, as we have already seen.
Page 67
A moment's halt in the library, and the music-room suffices to show us what we had expected all along, namely, that the best books lay on the shelves, and that the most famous musical compositions were in the music-cabinets.
Page 71
You are beginning to realise that I regard him as a mummer who would parade as an artless genius and classical writer.
Page 76
I may succeed in showing what it is that inspires, in the hearts of modern Germans, such faith in this great and seductive stylist Strauss: I refer to his eccentricities of expression, which, in the barren waste and dryness of his whole book, jump out at one, not perhaps as pleasant but as painfully stimulating, surprises.
Page 80
Hence the anxiety which every one must feel who, observing the approach of an event, wonders whether those about to witness it will be worthy of it.
Page 89
And yet access to the sciences and arts has seldom been made more difficult for any man than for Wagner; so much so that he had almost to break his own road through to them.
Page 101
If one examines a little more closely the impression which this vehement and kaleidoscopic play of colours makes upon one, does not the whole seem to blaze with the shimmer and sparkle of innumerable little stones borrowed from former civilisations? Is not everything one sees merely a complex of inharmonious bombast, aped gesticulations, arrogant superficiality?--a ragged suit of motley for the naked and the shivering? A seeming dance of joy enjoined upon a sufferer? Airs of overbearing pride assumed by one who is sick to the backbone? And the whole moving with such rapidity and confusion that it is disguised and masked-- sordid impotence, devouring dissension, assiduous ennui, dishonest distress! The appearance of present-day humanity is all appearance, and nothing else: in what he now represents man himself has become obscured and concealed; and the vestiges of the creative faculty in art, which still cling to such countries as France and Italy, are all concentrated upon this one task of concealing.
Page 103
He, however, who feels genuine and fruitful life in him, which at present can only be described by the one term "Music," could he allow himself to be deceived for one moment into nursing solid hopes by this something which exhausts all its energy in producing figures, forms, and styles? He stands above all such vanities, and as little expects to meet with artistic wonders outside his ideal world of sound as with great writers bred on our effete and discoloured language.
Page 117
Through his compassion for the people, he became a revolutionist.
Page 118
" These were his questions in Tannhauser and Lohengrin, in these operas he looked about him for his equals --the anchorite yearned for the number.