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

By Friedrich Nietzsche

Page 98

for Power,
much against the wishes of their individual consciences; the latter,
on the contrary, range themselves together with positive _delight_ in
such a muster--their instincts are as much gratified thereby as the
instincts of the "born master" (that is, the solitary beast-of-prey
species of man) are disturbed and wounded to the quick by organisation.
There is always lurking beneath every oligarchy--such is the
universal lesson of history--the desire for tyranny. Every oligarchy
is continually quivering with the tension of the effort required by
each individual to keep mastering this desire. (Such, _e.g._, was
the Greek; Plato shows it in a hundred places, Plato, who knew his
contemporaries--and _himself_.)


The methods employed by the ascetic priest, which we have already
learnt to know--stifling of all vitality, mechanical energy, the
little joy, and especially the method of "love your neighbour"
herd-organisation, the awaking of the communal consciousness of power,
to such a pitch that the individual's disgust with himself becomes
eclipsed by his delight in the thriving of the community--these are,
according to modern standards, the "innocent" methods employed in
the fight with depression; let us turn now to the more interesting
topic of the "guilty" methods. The guilty methods spell one thing:
to produce _emotional excess_--which is used as the most efficacious
anæsthetic against their depressing state of protracted pain; this
is why priestly ingenuity has proved quite inexhaustible in thinking
out this one question: "_By what means_ can you produce an emotional
excess?" This sounds harsh: it is manifest that it would sound nicer
and would grate on one's ears less, if I were to say, forsooth: "The
ascetic priest made use at all times of the enthusiasm contained in all
strong emotions." But what is the good of still soothing the delicate
ears of our modern effeminates? What is the good _on our side_ of
budging one single inch before their verbal Pecksniffianism. For us
psychologists to do that would be at once _practical Pecksniffianism_,
apart from the fact of its nauseating us. The _good taste_ (others
might say, the righteousness) of a psychologist nowadays consists, if
at all, in combating the shamefully moralised language with which all
modern judgments on men and things are smeared. For, do not deceive
yourself: what constitutes the chief characteristic of modern souls and
of modern books is not the lying, but the _innocence_ which is part
and parcel of their intellectual dishonesty. The inevitable running up
against this "innocence" everywhere constitutes the most distasteful
feature of the somewhat dangerous business which a modern psychologist
has to undertake: it is a part of our great danger--it is a road which
perhaps leads us straight

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Text Comparison with Beyond Good and Evil

Page 5
which he entices us into the dialectic by-ways that lead (more correctly mislead) to his "categorical imperative"--makes us fastidious ones smile, we who find no small amusement in spying out the subtle tricks of old moralists and ethical preachers.
Page 9
of the Tubingen institution went immediately into the groves--all seeking for "faculties.
Page 22
As regards "the good friends," however, who are always too easy-going, and think that as friends they have a right to ease, one does well at the very first to grant them a play-ground and romping-place for misunderstanding--one can thus laugh still; or get rid of them altogether, these good friends--and laugh then also! 28.
Page 26
There is far too much witchery and sugar in the sentiments "for others" and "NOT for myself," for one not needing to be doubly distrustful here, and for one asking promptly: "Are they not perhaps--DECEPTIONS?"--That they PLEASE--him who has them, and him who enjoys their fruit, and also the mere spectator--that is still no argument in their FAVOUR, but just calls for caution.
Page 28
The question is ultimately whether we really recognize the will as OPERATING, whether we believe in the causality of the will; if we do so--and fundamentally our belief IN THIS is just our belief in causality itself--we MUST make the attempt to posit hypothetically the causality of the will as the only causality.
Page 30
Should not the CONTRARY only be the right disguise for the shame of a God to go about in? A question worth asking!--it would be strange if some mystic has not already ventured on the same kind of thing.
Page 34
In vain: again and again he experiences, profoundly and bitterly, how difficult it is to find assistants and dogs for all the things that directly excite his curiosity.
Page 40
Then, during the moral epoch of mankind, they sacrificed to their God the strongest instincts they possessed, their "nature"; THIS festal joy shines in the cruel glances of ascetics and "anti-natural" fanatics.
Page 52
Page 53
Page 67
The image of such leaders hovers before OUR eyes:--is it lawful for me to say it aloud, ye free spirits? The conditions which one would partly have to create and partly utilize for their genesis; the presumptive methods and tests by virtue of which a soul should grow up to such an elevation and power as to feel a CONSTRAINT to these tasks; a transvaluation of values, under the new pressure and hammer of which a conscience should be steeled and a heart transformed into brass, so as to bear the weight of such responsibility; and on the other hand the necessity for such leaders, the dreadful danger that they might be lacking, or miscarry and degenerate:--these are OUR real anxieties and glooms, ye know it well, ye free spirits! these are the heavy distant thoughts and storms which sweep across the heaven of OUR life.
Page 68
to be compared.
Page 103
This process of the EVOLVING EUROPEAN, which can be retarded in its TEMPO by great relapses, but will perhaps just gain and grow thereby in vehemence and depth--the still-raging storm and stress of "national sentiment" pertains to it, and also the anarchism which is appearing at present--this process will probably arrive at results on which its naive propagators and panegyrists, the apostles of "modern ideas," would least care to reckon.
Page 104
Kotzebue certainly knew his Germans well enough: "We are known," they cried jubilantly to him--but Sand also thought he knew them.
Page 117
Page 120
In a tour through the many finer and coarser moralities which have hitherto prevailed or still prevail on the earth, I found certain traits recurring regularly together, and connected with one another, until finally two primary types revealed themselves to me, and a radical distinction was brought to light.
Page 123
It may be looked upon as the result of an extraordinary atavism, that the ordinary man, even at present, is still always WAITING for an opinion about himself, and then instinctively submitting himself to it; yet by no means only to a "good" opinion, but also to a.
Page 125
With one stroke the bond and constraint of the old discipline severs: it is no longer regarded as necessary, as a condition of existence--if it would continue, it can only do so as a form of LUXURY, as an archaizing TASTE.
Page 133
--Happy chances are necessary, and many incalculable elements, in order that a higher man in whom the solution of a problem is dormant, may yet take action, or "break forth," as one might say--at the right moment.
Page 137
He who has sat day and night, from year's end to year's end, alone with his soul in familiar discord and discourse, he who has become a cave-bear, or a treasure-seeker, or a treasure-guardian and dragon in his cave--it may be a labyrinth, but can also be a gold-mine--his ideas themselves eventually acquire a twilight-colour of their own, and an odour, as much of the depth as of the mould, something uncommunicative and repulsive, which blows chilly upon every passer-by.