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

By Friedrich Nietzsche

Page 120

must be _x_ unknown....


292.

It amounts to a _denaturalisation of morality,_ to _separate_ an action
from a man; to direct hatred or contempt against "sin"; to believe that
there are actions which are good or bad in themselves.

The _re-establishment of_ "_Nature_": an action in itself is quite
devoid of value; the whole question is this: who performed it? One and
the same "crime" may, in one case, be the greatest privilege, in the
other infamy. As a matter of fact, it is the selfishness of the judges
which interprets an action (in regard to its author) according as to
whether it was useful or harmful to themselves (or in relation to its
degree of likeness or unlikeness to them).


293.

The concept "reprehensible action" presents us with some difficulties.
Nothing in all that happens can be reprehensible in itself: _one would
not dare to eliminate it completely_; for everything is so bound up
with everything else, that to exclude one part would mean to exclude
the whole.

A reprehensible action, therefore, would mean a reprehensible world as
a whole....

And even then, in a reprehensible world even reprehending would be
reprehensible.... And the consequence of an attitude of mind that
condemns everything, would be the affirmation of everything in
practice.... If Becoming is a huge ring, everything that forms a part
of it is of equal value, is eternal and necessary.--In all correlations
of yea and nay, of preference and rejection, love and hate, all that
is expressed is a certain point of view, peculiar to the interests of
a certain type of living organism: everything that lives says _yea_ by
the very fact of its existence.


294.

_Criticism of the subjective feelings of value.--_Conscience. Formerly
people argued: conscience condemns this action, therefore this action
is reprehensible. But, as a matter of fact, conscience condemns an
action because that action has been condemned for a long period of
time: all conscience does is to imitate. It does not create values.
That which first led to the condemnation of certain actions, was
_not_ conscience: but the knowledge of (or the prejudice against)
its consequences.... The approbation of conscience, the feeling of
well-being, of "inner peace," is of the same order of emotions as the
artist's joy over his work--it proves nothing.... Self-contentment
proves no more in favour of that which gives rise to it, than its
absence can prove anything against the value of the thing which fails
to give rise to it. We are far too ignorant to be able to judge of the
value of our actions: in this respect we lack the ability to regard
things objectively. Even when we

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And that I testify so much is still not enough for me.
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Par.