The Twilight of the Idols - The Antichrist Complete Works, Volume Sixteen

By Friedrich Nietzsche

Page 47

a sign that he scents the proximity of
something "ugly." His feeling of power, his will to power, his courage
and his pride--these things collapse at the sight of what is ugly, and
rise at the sight of what is beautiful. In both cases an inference is
drawn; the premises to which are stored with extra ordinary abundance
in the instincts. Ugliness is understood to signify a hint and a
symptom of degeneration: that which reminds us however remotely of
degeneracy, impels us to the judgment "ugly." Every sign of exhaustion,
of gravity, of age, of fatigue; every kind of constraint, such as
cramp, or paralysis; and above all the smells, colours and forms
associated with decomposition and putrefaction, however much they may
have been attenuated into symbols,--all these things provoke the same
reaction which is the judgment "ugly." A certain hatred expresses
itself here: what is it that man hates? Without a doubt it is the
_decline of his type._ In this regard his hatred springs from the
deepest instincts of the race: there is horror, caution, profundity and
far-reaching vision in this hatred,--it is the most profound hatred
that exists. On its account alone Art is profound.


_Schopenhauer._--Schopenhauer, the last German who is to be reckoned
with (--who is a European event like Goethe, Hegel, or Heinrich Heine,
and who is not merely local, national), is for a psychologist a case
of the first rank: I mean as a malicious though masterly attempt to
enlist on the side of a general nihilistic depreciation of life, the
very forces which are opposed to such a movement,--that is to say, the
great self-affirming powers of the "will to live," the exuberant forms
of life itself. He interpreted Art, heroism, genius, beauty, great
sympathy, knowledge, the will to truth, and tragedy, one after the
other, as the results of the denial, or of the need of the denial, of
the "will"--the greatest forgery, Christianity always excepted, which
history has to show. Examined more carefully, he is in this respect
simply the heir of the Christian interpretation; except that he knew
how to approve in a Christian fashion (_i.e._, nihilistically) even
of the great facts of human culture, which Christianity completely
repudiates. (He approved of them as paths to "salvation," as
preliminary stages to "salvation," as _appetisers_ calculated to arouse
the desire for "salvation.")


Let me point to one single instance. Schopenhauer speaks of beauty with
melancholy ardour,--why in sooth does he do this? Because in beauty
he sees a bridge on which one can travel further, or which stimulates
one's desire to travel further. According to him it constitutes a

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Text Comparison with Beyond Good and Evil

Page 3
And behind all logic and its seeming sovereignty of movement, there are valuations, or to speak more plainly, physiological demands, for the.
Page 14
A man who WILLS commands something within himself which renders obedience, or which he believes renders obedience.
Page 15
Their thinking is, in fact, far less a discovery than a re-recognizing, a remembering, a return and a home-coming to a far-off, ancient common-household of the soul, out of which those ideas formerly grew: philosophizing is so far a kind of atavism of the highest order.
Page 16
If any one should find out in this manner the crass stupidity of the celebrated conception of "free will" and put it out of his head altogether, I beg of him to carry his "enlightenment" a step further, and also put out of his head the contrary of this monstrous conception of "free will": I mean "non-free will," which is tantamount to a misuse of cause and effect.
Page 21
Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out.
Page 36
And thus it was a genuine Schopenhauerian consequence, that his most convinced adherent (perhaps also his last, as far as Germany is concerned), namely, Richard Wagner, should bring his own life-work to an end just here, and should finally put that terrible and eternal type upon the stage as Kundry, type vecu, and as it loved and lived, at the very time that the mad-doctors in almost all European countries had an opportunity to study the type close at hand, wherever the religious neurosis--or as I call it, "the religious mood"--made its latest epidemical outbreak and display as the "Salvation Army"--If it be a question, however, as to what has been so extremely interesting to men of all sorts in all ages, and even to philosophers, in the whole phenomenon of the saint, it is undoubtedly the appearance of the miraculous therein--namely, the immediate SUCCESSION OF OPPOSITES, of states of the soul regarded as morally antithetical: it was believed here to be self-evident that a "bad man" was all at once turned into a "saint," a good man.
Page 40
There is a great ladder of religious cruelty, with many rounds; but three of these are the most important.
Page 54
In contrast to laisser-aller, every system of morals is a sort of tyranny against "nature" and also against "reason", that is, however, no objection, unless one should again decree by some system of morals, that all kinds of tyranny and unreasonableness are unlawful What is essential and invaluable in every system of morals, is that it is a long constraint.
Page 62
On the other hand, the gregarious European man nowadays assumes an air as if he were the only kind of man that is allowable, he glorifies his qualities, such as public spirit, kindness, deference, industry, temperance, modesty, indulgence, sympathy, by virtue of which he is gentle, endurable, and useful to the herd, as the peculiarly human virtues.
Page 66
We, who hold a different belief--we, who regard the democratic movement, not only as a degenerating form of.
Page 74
" Or: "Even if the door were open, why should I enter immediately?" Or: "What is the use of any hasty hypotheses? It might quite well be in good taste to make no hypotheses at all.
Page 84
In short, you psychologists, study the philosophy of the "rule" in its struggle with the "exception": there you have a spectacle fit for Gods and godlike malignity! Or, in plainer words, practise vivisection on "good people," on the "homo bonae voluntatis," ON YOURSELVES! 219.
Page 89
for the hereditarily vicious and defective who lie on the ground around us; still less is it sympathy for the grumbling, vexed, revolutionary slave-classes who strive after power--they call it "freedom.
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 111
Page 113
Even at present France is still the seat of the most intellectual and refined culture of Europe, it is still the high school of taste; but one must know how to find this "France of taste.
Page 114
Their temperament, turned alternately to and from the South, in which from time to time the Provencal and Ligurian blood froths over, preserves them from the dreadful, northern grey-in-grey, from sunless conceptual-spectrism and from poverty of blood--our GERMAN infirmity of taste, for the excessive prevalence of which at the present moment, blood and iron, that is to say "high politics," has with great resolution been prescribed (according to a dangerous healing art,.
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 136
One of the subtlest means of deceiving, at least as long as possible, and of successfully representing oneself to be stupider than one really is--which in everyday life is often as desirable as an umbrella,--is called.
Page 137
In the writings of a recluse one always hears something of the echo of the wilderness, something of the murmuring tones and timid vigilance of solitude; in his strongest words, even in his cry itself, there sounds a new and more dangerous kind of silence, of concealment.