The Will to Power, Book I and II An Attempted Transvaluation of all Values

By Friedrich Nietzsche

Page 110

speak of); the
other is gushing, sentimental, full of secrets, it has the women and
"beautiful feelings" on its side (Primitive Christianity was an example
of this morality).


269.

I shall try to regard all moralising, with one glance, as a
phenomenon--also as a _riddle._ Moral phenomena have preoccupied me
like riddles. To-day I should be able to give a reply to the question:
why _should_ my neighbour's welfare be of greater value to me than
my own? and why is it that my neighbour himself _should_ value his
welfare differently from the way in which I value it--that is to say,
why should precisely _my_ welfare be paramount in his mind? What is
the meaning of this "Thou shalt," which is regarded as "given" even by
philosophers themselves?

The seemingly insane idea that a man should esteem the act he performs
for a fellow-creature, higher than the one he performs for himself,
and that the same fellow-creature should do so too (that only those
acts should be held to be good which are performed with an eye to
the neighbour and for his welfare) has its reasons--namely, as the
result of the social instinct which rests upon the valuation, that
single individuals are of little importance although collectively
their importance is very great. This, of course, presupposes that they
constitute a _community_ with one feeling and one conscience pervading
the whole. It is therefore a sort of exercise for keeping one's eyes in
a certain direction; it is the will to a kind of optics which renders a
view of one's self impossible.

My idea: goals are wanting, and _these must be individuals._ We see the
general drift: every individual gets sacrificed and serves as a tool.
Let any one keep his eyes open in the streets--is not every one he sees
a slave? Whither? What is the purpose of it all?


270.

How is it possible that a man can respect himself _only_ in regard
to moral values, that he subordinates and despises everything in
favour of good, evil, improvement, spiritual salvation, etc.? as,
for instance, Henri Fréd. Amiel. What is the meaning of the _moral
idiosyncrasy_?--I mean this both in the psychological and physiological
sense, as it was, for instance, in Pascal. In cases, then, in which
_other_ great qualities are not wanting; and even in the case of
Schopenhauer, who obviously valued what he did not and _could_ not have
...--is it not the result of a merely mechanical _moral interpretation_
of real states of pain and displeasure? is it not a particular form
of _sensibility_ which does _not_ happen to _understand_ the cause
of its many unpleasurable

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