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

By Friedrich Nietzsche

Page 113

their judge!

The problem of "equality," in the face of the fact that we all thirst
for distinction: here, on the contrary, we should demand of ourselves
what we demand of others. That is so tasteless and obviously insane;
but--it is felt to be holy and of a higher order. The fact that it is
opposed to common sense is not even noticed.

Self-sacrifice and self-abnegation are considered distinguishing, as
are also the attempt to obey morality implicitly, and the belief that
one should be every one's equal in its presence.

The neglect and the surrender of Life and of well-being is held to be
distinguished, as are also the complete renunciation of individual
valuations and the severe exaction from every one of the same
sacrifice. "The value of an action is once and for all _fixed_: every
individual must submit to this valuation."

We see: an authority speaks--who speaks?--We must condone it in human
pride, if man tried to make this authority as high as possible, for
he wanted to feel as humble as he possibly could by the side of it.
Thus--God speaks!

God was necessary as an unconditional sanction which has no superior,
as a "Categorical Imperator": or, in so far as people believed in the
authority of reason, what was needed was a "unitarian metaphysics" by
means of which this view could be made logical.

Now, admitting that faith in God is dead: the question arises once
more: "who speaks?" My answer, which I take from biology and not from
metaphysics, is: "the _gregarious instinct speaks._" This is what
desires to be master: hence its "thou shalt!"--it will allow the
individual to exist only as a part of a whole, only in favour of the
whole, it hates those who detach themselves from everything--it turns
the hatred of all individuals against him.


The whole of the morality of Europe is based upon the values _which
are useful to the herd_: the sorrow of all higher and exceptional men
is explained by the fact that everything which distinguishes them from
others reaches their consciousness in the form of a feeling of their
own smallness and egregiousness. It is the _virtues_ of modern men
which are the causes of pessimistic gloominess; the mediocre, like the
herd, are not troubled much with questions or with conscience--they
are cheerful. (Among the gloomy strong men, Pascal and Schopenhauer are
noted examples.)

_The more dangerous a quality seems to the herd, the more completely it
is condemned._


The morality of _truthfulness_ in the herd. "Thou shalt be
recognisable, thou shalt express thy inner nature by means of clear
and constant signs--otherwise thou art dangerous:

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Text Comparison with The Case Of Wagner, Nietzsche Contra Wagner, and Selected Aphorisms.

Page 5
99-129) only when he was a helpless invalid, in 1897.
Page 11
The philosopher must be the evil conscience of his age,--but to this end he must be possessed of its best knowledge.
Page 12
Bizet's music seems to me perfect.
Page 15
Supposing that this were actually true, would it therefore be desirable?--What becomes of the "eternal Jew" whom a woman adores and _enchains_? He simply ceases from being eternal, he marries,--that is to say, he concerns us no longer.
Page 17
_ He starts early at the game, very early--his origin itself is already a declaration of war against morality--he is the result of adultery, of incest.
Page 18
" _Wagner was saved.
Page 19
How do you think it would then be likely to express itself?-- My friends, it would say, let us exchange a word or two in private.
Page 20
In the second place, with regard to the overthrowing,--this belongs at least in part, to physiology.
Page 26
in economy, as _prudent_ amphitryons.
Page 28
Everything that Wagner _cannot_ do is bad.
Page 29
Schopenhauer rigorously pointed out the dishonesty of Hegel's and Schelling's age,--rigorously, but also unjustly, for he himself, the pessimistic old counterfeiter, was in no way more "honest" than his more famous contemporaries.
Page 31
Even talent is out of the question.
Page 34
Let any one wander through a large city at night, in all directions he will hear people doing violence to instruments with solemn rage and fury, a wild uproar breaks out at intervals.
Page 36
He possessed the ingenuousness of decadence: this constituted his superiority.
Page 38
The age either has the virtues of _ascending_ life, in which case it resists the virtues of degeneration with all its deepest instincts.
Page 43
It was no longer a matter of walking or dancing,--we must swim, we must hover.
Page 45
{~HORIZONTAL ELLIPSIS~} Every art and every philosophy may be regarded either as a cure or as a stimulant to ascending or declining life: they always presuppose suffering and sufferers.
Page 50
{~HORIZONTAL ELLIPSIS~} Was there no German at that time who had the eyes to see, and the sympathy in his soul to feel, the ghastly nature of this spectacle? Was I the only one who _suffered_ from it?--Enough, the unexpected event, like a flash of lightning, made me see only too clearly what kind of a place it was that I had just left,--and it also made me shudder as a man shudders who unawares has just escaped a great danger.
Page 52
The intellectual loathing and haughtiness of every man who has suffered deeply--the extent to which a man can suffer, almost determines the order of rank--the chilling uncertainty with which he is thoroughly imbued and coloured, that by virtue of his suffering he _knows more_ than the shrewdest and wisest can ever know, that he has been familiar with, and "at home" in many distant terrible worlds of which "_you_ know nothing!"--this silent intellectual haughtiness, this pride of the elect of knowledge, of the "initiated," of the almost sacrificed, finds all forms of disguise necessary to protect itself from contact with gushing and sympathising hands, and in general from all that is not its equal in suffering.
Page 63
" Wagner is not the only culprit here, the whole world does the same,--even the philologists who ought to know better.