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

By Friedrich Nietzsche

Page 116

prerequisite--an attitude
of mind, a heart, a passion which we revere with all our soul. By
our decrees we prevent this attitude of mind from breaking out and
venting itself in a useless way--we are prudent when we prescribe
such laws for ourselves; we are also _moral_ in so doing.... Have
you no idea--however vague--what sacrifices it has cost us, how much
self-control, self-subjection, and hardness it has compelled us to
exercise? We are vehement in our desires; there are times when we even
feel as if we could devour each other.... But the "communal spirit" is
master of us: have you observed that this is almost a definition of
morality?


282.

_The weakness of the gregarious animal_ gives rise to a morality
which is precisely similar to that resulting from the weakness of the
decadent man: they understand each other; they _associate_ with each
other (the great decadent religions always rely upon the support of
the herd). The gregarious animal, as such, is free from all morbid
characteristics, it is in itself an invaluable creature; but it is
incapable of taking any initiative; it must have a "leader"--the
priests understand this.... The state is not subtle, not secret
enough; the art of "directing consciences" slips its grasp. How is the
gregarious animal infected with illness by the priest?


283.

_The hatred directed against the privileged in body and spirit_:
the revolt of the ugly and bungled souls against the beautiful, the
proud, and the cheerful. The weapons used: contempt of beauty, of
pride, of happiness: "There is no such thing as merit," "The danger is
enormous: it is right that one _should_ tremble and feel ill at ease,"
"Naturalness is evil; it is right to oppose all that is natural--even
'reason'" (all that is antinatural is elevated to the highest place).

It is again the _priests_ who exploit this condition, and who win the
"people" over to themselves. "The sinner" over whom there is more joy
in heaven than over "the just person." This is the struggle against
"paganism" (the pang of conscience, a measure for disturbing the
harmony of the soul).

_The hatred of the mediocre_ for the _exceptions,_ and of the herd for
its independent members. (Custom actually regarded as "morality.") The
revulsion of feeling _against_ "egotism": that only is worth anything
which is done "for another." "We are all equal";--against the love of
dominion, against "dominion" in general;--against privilege;--against
sectarians, free-spirits, and sceptics;--against philosophy (a
force opposing mechanical and automatic instincts); in philosophers
themselves--"the categorical imperative," the essential nature of
morality, "general and universal."


284.

The qualities and tendencies which are _praised_: peacefulness, equity,
moderation, modesty, reverence, respectfulness, bravery, chastity,
honesty, fidelity, credulity,

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Text Comparison with The Dawn of Day

Page 1
the case of the books written in his prime--_The Joyful Wisdom_, _Zarathustra_, _Beyond Good and Evil_, and _The Genealogy of Morals_--we cannot fail to be impressed in this work by Nietzsche's deep psychological insight, the insight that showed him to be a powerful judge of men and things unequalled in the nineteenth or, perhaps, any other century.
Page 33
This intoxication appears to them as their true life, their actual ego; and everywhere else they see only those who strive to oppose and prevent this intoxication, whether of an intellectual, moral, religious, or artistic nature.
Page 45
In other places, where the impulse towards life was not so strong as among the Jews and the Christian Jews, and where the prospect of immortality did not appear to be more valuable than the prospect of a final death, that pagan, yet not altogether un-Jewish addition of Hell became a very useful tool in the hands of the missionaries: then arose the new doctrine that even the sinners and the unsaved are immortal, the doctrine of eternal damnation, which was more powerful than the idea of a _final death_, which thereafter began to fade away.
Page 52
and worry himself in order to gain his point! 87.
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92.
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STRIVING FOR DISTINCTION.
Page 83
We make up our minds not to avoid such people when we can approach them as powerful and helpful ones, when we can safely reckon upon their applause, or wish to feel the contrast of our own happiness, or, again, when we hope to get rid of our own boredom.
Page 89
It is music, however, more than anything else that shows us what past-masters we are in the rapid and subtle divination of feelings and sympathy; for even if music is only the imitation of an imitation of feelings, nevertheless, despite its distance and vagueness, it often enables us to participate in those feelings, so that we become sad without any reason for feeling so, like the fools that we are, merely because we hear certain sounds and rhythms that somehow or other remind us of the intonation and the movements, or perhaps even only of the behaviour, of sorrowful people.
Page 92
towards this ideal divine cannibalism.
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165.
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is security which is now venerated as the supreme deity.
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WHO, THEN, IS EVER ALONE.
Page 179
And thinkers would be in a bad way if their vanity were so great that they could only endure such an adaptation, for the noblest virtue of a great thinker is his magnanimity, which urges him on in his search for knowledge to sacrifice himself and his life unshrinkingly, often shamefacedly, and often with sublime scorn, and smiling.
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-- _A.
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TWO GERMANS.
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SOLITUDE, THEREFORE!-- _A.
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--When in a state of passion one man will be forced to let loose the savage, dreadful, unbearable animal.
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507.
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With well-meaning hesitation they will turn the matter ten times over in their heads, but will at length continue their strict course.
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Goethe, lacked this pride, on which account they were great learners, and not merely the exploiters of those quarries which had been formed by the manifold genealogy of their forefathers.