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

By Friedrich Nietzsche

Page 124

is perhaps a
sufficient reward for such a sacrifice. And even greater sacrifices!...
And some of the most famous moralists have risked as much. For these,
indeed, had already recognised and anticipated the truth which is to
be revealed for the first time in this treatise: that the _dominion of
virtue_ is absolutely attainable _only by the use of the same means_
which are employed in the attainment of any other dominion, in any case
not _by_ means of virtue itself....

As I have already said, this treatise deals with the politics of
virtue: it postulates an ideal of these politics; it describes it as it
ought to be, if anything at all can be perfect on this earth. Now, no
philosopher can be in any doubt as to what the type of perfection is
in politics; it is, of course, Machiavellianism. But Machiavellianism
which is _pur, sans mélange, cru, vert, dans toute sa force, dans
toute son âpreté,_ is superhuman, divine, transcendental, and can
never be achieved by man--the most he can do is to approximate it.
Even in this narrower kind of politics--in the politics of virtue--the
ideal never seems to have been realised. Plato, too, only bordered
upon it. Granted that one have eyes for concealed things, one can
discover, even in the most guileless and most conscious _moralists_
(and this is indeed the name of these moral politicians and of the
founders of all newer moral forces), traces showing that they too paid
their tribute to human weakness. _They all aspired_ to virtue on their
own account--at least in their moments of weariness; and this is the
leading and most capital error on the part of any moralist--whose duty
it is to be an _immoralist in deeds._ That he must not exactly _appear
to be the latter,_ is another matter. Or rather it is _not_ another
matter: systematic self-denial of this kind (or, expressed morally:
dissimulation) belongs to, and is part and parcel of, the moralist's
canon and of his self-imposed duties: without it he can never attain
to his particular kind of perfection. Freedom from morality _and from
truth_ when enjoyed for that purpose which rewards every sacrifice: for
the sake of making _morality dominate_--that is the canon. Moralists
are in need of the _attitudes of virtue,_ as also of the attitudes of
truth; their error begins when they _yield_ to virtue, when they lose
control of virtue, when they themselves become _moral_ or _true._ A
great moralist is, among other things, necessarily a great actor; his
only danger is that his pose may unconsciously become a second nature,
just like his ideal,

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Text Comparison with The Antichrist

Page 4
candidate for the place of the Christian ideal of the "good" man, prudently abased before the throne of God.
Page 7
It seemed to be generally felt, in fact, that they simply _must_ be saved from the wreck--that the world would vanish into chaos if they went the way of the revelations supporting them.
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or something better coming out of it, and a new Thirteenth Century at dawn.
Page 25
But the castration, against all nature, of such a god, making him a god of goodness alone, would be contrary to human inclination.
Page 28
These things would have been simply means of increasing the excessive sensitiveness above mentioned.
Page 31
The problem was to devise a religion which would allow one to love: by this means the worst that life has to offer is overcome--it is scarcely even noticed.
Page 32
They put themselves _against_ all those conditions under which, hitherto, a people had been able to live, or had even been _permitted_ to live; out of themselves they evolved an idea which stood in direct opposition to _natural_ conditions--one by one they distorted religion, civilization, morality, history and psychology until each became a _contradiction_ of its _natural significance_.
Page 35
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[5] David Friedrich Strauss (1808-74), author of "Das Leben Jesu" (1835-6), a very famous work in its day.
Page 40
Nevertheless, the probabilities seem to be against it, for in that case tradition would have been particularly accurate and objective, whereas we have reasons for assuming the contrary.
Page 48
chasm of doubt yawn: "_Who_ put him to death? who was his natural enemy?"--this question flashed like a lightning-stroke.
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[15] To which, without mentioning it, Nietzsche adds verse 48.
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Page 63
In the very tone in which a martyr flings what he fancies to be true at the head of the world there appears so low a grade of intellectual honesty and such _insensibility_ to the problem of "truth," that it is never necessary to refute him.
Page 68
--All the things on which Christianity vents its fathomless vulgarity--for example, procreation, women and marriage--are here handled earnestly, with reverence and with love and confidence.
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What! must a German first be a genius, a free spirit, before he can feel _decently_? I can't make out how a German could ever feel _Christian_.