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

By Friedrich Nietzsche

Page 60

upon sexual
desire; upon the instinct of property (wife and child as possessions);
upon the instinct of dominion, which constantly organises for itself
the smallest form of dominion,--the family which _requires_ children
and heirs in order to hold fast, also in the physiological sense, to
a certain quantum of acquired power, influence and wealth, so as to
prepare for lasting tasks, and for solidarity in the instincts from
one century to another. Marriage as an institution presupposes the
affirmation of the greatest and most permanent form of organisation; if
society cannot as a whole _stand security_ for itself into the remotest
generations, marriage has no meaning whatsoever.--Modern marriage _has
lost_ its meaning; consequently it is being abolished.


_The question of the Working-man._--The mere fact that there is such
a thing as the question of the working-man is due to stupidity, or at
bottom to degenerate instincts which are the cause of all the stupidity
of modern times. Concerning certain things _no questions ought to be
put:_ the first imperative principle of instinct For the life of me
I cannot see what people want to do with the working-man of Europe,
now that they have made a question of him. He is far too comfortable
to cease from questioning ever more and more, and with ever less
modesty. After all, he has the majority on his side. There is now
not the slightest hope that an unassuming and contented sort of man,
after the style of the Chinaman, will come into being in this quarter:
and this would have been the reasonable course, it was even a dire
necessity. What has been done? Everything has been done with the view
of nipping the very pre-requisite of this accomplishment in the bud,
--with the most frivolous thoughtlessness those selfsame instincts by
means of which a working-class becomes possible, and _tolerable even_
to its members themselves, have been destroyed root and branch. The
working-man has been declared fit for military service; he has been
granted the right of combination, and of voting: can it be wondered at
that he already regards his condition as one of distress (expressed
morally, as an injustice)? But, again I ask, what do people want? If
they desire a certain end, then they should desire the means thereto.
If they will have slaves, then it is madness to educate them to be


"The kind of freedom I do _not_ mean...."[6]--In an age like the
present, it simply adds to one's perils to be left to one's instincts.
The instincts contra diet, disturb, and destroy each other; I have
already defined modernism as physiological self-contradiction. A
reasonable system

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

Page 3
136 et seq.
Page 24
_substratum_, there is no "being" behind doing, working, becoming; "the doer" is a mere appanage to the action.
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--I avail myself of the opportunity offered by this treatise to express, openly and formally, a wish which up to the present has only been expressed in occasional conversations with scholars, namely, that some Faculty of philosophy should, by means of a series of prize essays, gain the glory of having promoted the further study of the _history of morals_--perhaps this book may serve to give forcible impetus in such a direction.
Page 31
In point of fact, all tables of values, all the "thou shalts" known to history and ethnology, need primarily a _physiological_, at any rate in preference to a psychological, elucidation and interpretation; all equally require a critique from medical science.
Page 39
delicacy, and still more to the hypocrisy of tame domestic animals (that is, modern men; that is, ourselves), to realise with all their energy the extent to which _cruelty_ constituted the great joy and delight of ancient man, was an ingredient which seasoned nearly all his pleasures, and conversely the extent of the naïveté and innocence with which he manifested his need for cruelty, when he actually made as a matter of principle "disinterested malice" (or, to use Spinoza's expression, the _sympathia malevolens_) into a _normal_ characteristic of man--as consequently something to which the conscience says a hearty yes.
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deprecatory word here against the attempts, that have lately been made, to find the origin of justice on quite another basis--namely, on that of _resentment_.
Page 55
Such is the origin of the "State.
Page 77
(I shall return once again to this point in connection with the more delicate problems of the _physiology of the æsthetic_, a subject which up to the present has been singularly untouched and unelucidated.
Page 85
Is that known? Broadly considered, it is not for a minute the fear of man, whose diminution should be wished for; for this fear forces the strong to be strong, to be at times terrible--it preserves in its integrity the sound type of man.
Page 86
And, in sooth, the way is well paved thereto.
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Page 99
to the great nausea--I know quite well the purpose which all modern books will and can serve (granted that they last, which I am not afraid of, and granted equally that there is to be at some future day a generation with a more rigid, more severe, and _healthier_ taste)--the _function_ which all modernity generally will serve with posterity: that of an emetic,--and this by reason of its moral sugariness and falsity, its ingrained feminism, which it is pleased to call "Idealism," and at any rate believes to be idealism.
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Page 102
moving in one direction (in the direction of guilt, the _only_ cause of suffering); everywhere the evil conscience, this "_greuliche thier_,"[4] to use Luther's language; everywhere rumination over the past, a distorted view of action, the gaze of the "green-eyed monster" turned on all action; everywhere the wilful misunderstanding of suffering, its transvaluation into feelings of guilt, fear of retribution; everywhere the scourge, the hairy shirt, the starving body, contrition; everywhere the sinner breaking himself on the ghastly wheel of a restless and morbidly eager conscience; everywhere mute pain, extreme fear, the agony of a tortured heart, the spasms of an unknown happiness, the shriek for "redemption.
Page 106
What is the significance of the _power_ of that ideal, the monstrousness of its power? Why is it given such an amount of scope? Why is not a better resistance offered against it? The ascetic ideal expresses one will: where is the opposition will, in which an opposition ideal expresses itself? The ascetic ideal has an aim-- this goal is, putting it generally, that all the other interests of human life should, measured by its standard, appear petty and narrow; it explains epochs, nations, men, in reference to this one end; it forbids any other interpretation, any other end; it repudiates, denies, affirms, confirms, only in the sense of its own interpretation (and was there ever a more thoroughly elaborated system of interpretation?); it subjects itself to no power, rather does it believe in its own precedence over every power--it believes that nothing powerful exists in the world that has not first got to receive from "it" a meaning, a right to exist, a value, as being an instrument in its work, a way and means to its end, to one end.
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Anacreon, and not merely to run away! To trample on all the worm-eaten "chairs," the cowardly contemplators, the lascivious eunuchs of history, the flirters with ascetic ideals, the righteous hypocrites of impotence! All reverence on my part to the ascetic ideal, _in so far as it is honourable_! So long as it believes in itself and plays no pranks on us! But I like not all these coquettish bugs who have an insatiate ambition to smell of the infinite, until eventually the infinite smells of bugs; I like not the whited sepulchres with their stagey reproduction of life; I like not the tired and the used up who wrap themselves in wisdom and look "objective"; I like not the agitators dressed up as heroes, who hide their dummy-heads behind the stalking-horse of an ideal; I like not the ambitious artists who would fain play the ascetic and the priest, and are at bottom nothing but tragic clowns; I like not, again, these newest speculators in idealism, the Anti-Semites, who nowadays roll their eyes in the patent Christian-Aryan-man-of-honour fashion, and by an abuse of moralist attitudes and agitation dodges, so cheap as to exhaust any patience, strive to excite all.
Page 115
Our problem can certainly do without them, the problem of _meaning_ of the ascetic ideal--what has it got to do with yesterday or to-day? those things shall be handled by me more thoroughly and severely in another connection (under the title "A Contribution to the History of European Nihilism," I refer for this to a work which I am preparing: _The Will to Power, an Attempt at a Transvaluation of All Values_).
Page 116
All great things go to ruin by reason of themselves, by reason of an act of self-dissolution: so wills the law of life, the law of necessary "self-mastery" even in the essence of life--ever is the law-giver finally exposed to the cry, "_patere legem quam ipse tulisti_"; in thus wise did Christianity _go to ruin as a dogma_, through its own morality; in thus wise must Christianity go again to ruin to-day as a morality--we are standing on the threshold of this event.
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I am astonished.
Page 123
" But to the help of such minds as feel the need of a new unity there comes a great explanatory economic fact: the small States of Europe--I refer to all our present kingdoms and "empires"--will in a short time become economically untenable, owing to the mad, uncontrolled struggle for the possession of local and international trade.