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

By Friedrich Nietzsche

Page 129

to be considered at
all, were never such donkeys of virtue: their inmost instinct, that
which determined their quantum of power, did not find its reckoning
thus: whereas with your minimum amount of power nothing can seem more
full of wisdom to you than virtue. But the _multitude_ are on your
side: and because you _tyrannise_ over us, we shall fight you....

[Footnote 7: TRANSLATOR'S NOTE.--Here Nietzsche returns to Christian
virtue which is negative and moral.]


A _virtuous man_ is of a lower species because, in the first place,
he has no "personality," but acquires his value by conforming with a
certain human scheme which has been once and for ever fixed. He has no
independent value: he may be compared; he has his equals, he _must_ not
be an individual.

Reckoning up the qualities of the _good_ man, why is it they appear
pleasant to us? Because they urge us neither to war, to mistrust, to
caution, to the accumulating of forces, nor to severity: our laziness,
our good nature, and our levity, have a _good time._ This, our _feeling
of well-being,_ is _what we project into_ the good man in the form of a
_quality,_ in the form of a _valuable possession._


Under certain circumstances, virtue is merely a venerable form of
stupidity: who could blame you for it? And this form of virtue has not
been outlived even to-day. A sort of honest peasant-simplicity, which
is possible, however, in all classes of society, and which one cannot
meet with anything else than a respectful smile, still thinks to-day
that everything is in good hands--that is to say, in "God's hands": and
when it supports this proposition with that same modest assurance as
that with which it would assert that two and two are four, we others
naturally refrain from contradiction.

Why disturb _this_ pure foolery? Why darken it with our cares
concerning man, people, goals, the future? Even if we wished to
do so, we shouldn't succeed. _In_ all things these people see the
reflection of their own venerable stupidity and goodness (in them the
old God--_deus myops--_ still lives); we others see something else in
everything: our problematic nature, our contradictions, our deeper,
more painful, and more suspicious wisdom.


He who finds a particular virtue an easy matter, ultimately laughs at
it. Seriousness cannot be maintained once virtue is attained. As soon
as a man has reached virtue, he jumps out of it--whither? Into devilry.

Meanwhile, how intelligent all our evil tendencies and impulses have
become! What an amount of inquisitiveness torments them! They are all
fishhooks of knowledge!


The idea is to associate vice with something

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 3
There is a middle ground to this, which a man of such destiny can not subsequently recall without emotion; he basks in a special fine sun of his own, with a feeling of birdlike freedom, birdlike visual power, birdlike irrepressibleness, a something extraneous (Drittes) in which curiosity and delicate disdain have united.
Page 5
You had to grasp the perspective of every representation (Werthschaetzung)--the dislocation, distortion and the apparent end or teleology of the horizon, besides whatever else appertains to the perspective: also the element of demerit in its relation to opposing merit, and the whole intellectual cost of every affirmative, every negative.
Page 6
" After so graceful a retort, my philosophy bids me be silent and ask no more questions: at times, as the proverb says, one remains a philosopher only because one says--nothing! Nice, Spring, 1886.
Page 8
But everything essential in human evolution took place aeons ago, long before the four thousand years or so of which we know anything: during these man may not have changed very much.
Page 17
17 =Metaphysical Explanation.
Page 19
[11] Wir scheiden auch hier noch mit unserer Empfindung Bewegendes und Bewegtes.
Page 31
What is the leading conclusion arrived at by one of the subtlest and calmest of thinkers, the author of the work "Concerning the Origin of the Moral Feelings", as a result of his thorough and incisive analysis of human conduct? "The moral man," he says, "stands no nearer the knowable (metaphysical) world than the physical man.
Page 32
=--Therefore, whether psychological observation is more an advantage than a disadvantage to mankind may always remain undetermined: but there is no doubt that it is necessary, because science can no longer dispense with it.
Page 36
We feel more pain, for instance, when one of our friends becomes guilty of a reprehensible action than if we had done the deed ourselves.
Page 42
"--In the domain of the ethical man conducts himself not as individuum but as dividuum.
Page 44
=--Our crime against criminals consists in the fact that we treat them as rascals.
Page 48
=--We set store by the good opinion of men, first because it is of use to us and next because we wish to give them pleasure (children their parents, pupils their teacher, and well disposed persons all others generally).
Page 49
Equally so, gratitude.
Page 58
105 =Justice that Rewards.
Page 61
=--If an evil afflicts us we can either so deal with it as to remove its cause or else so deal with it that its effect upon our feeling is changed: hence look upon the evil as a benefit of which the uses will perhaps first become evident in some subsequent period.
Page 65
Formerly it was the reverse: if we carry ourselves back to the periods of crude civilization, or if we contemplate contemporary savages, we will find them most strongly influenced by rule, by tradition.
Page 74
It is also essential that others be sufficiently egoistic to accept always and at all times this self sacrifice and living for others, so that the men of love and self sacrifice have an interest in the survival of unloving and selfish egoists, while the highest morality, in order to maintain itself must formally enforce the existence of immorality (wherein it would be really destroying itself.
Page 76
Page 80
It is not even the opinion of all pessimists.
Page 82
And, finally, when indulgence in visions, in talks with the dead or with divine beings overcomes him, this is really but a form of gratification that he craves, perhaps a form of gratification in which all other gratifications are blended.