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

By Friedrich Nietzsche

Page 134

nor thrifty, he is insusceptible
of being improved--that is to say, he is only fit for the prison or
the madhouse.... To-day we are no longer able to separate moral from
physical degeneration: the former is merely a complicated symptom of
the latter; a man is necessarily bad just as he is necessarily ill....
Bad: this word here stands for a certain _lack of capacity_ which is
related physiologically with the degenerating type--for instance, a
weak will, an uncertain and many-sided personality, the inability to
resist reacting to a stimulus and to control one's self, and a certain
constraint resulting from every suggestion proceeding from another's
will. Vice is not a cause; it is an _effect._ ... Vice is a somewhat
arbitrary-epitome of certain effects resulting from physiological
degeneracy. A general proposition such as that which Christianity
teaches, namely, "Man is evil," would be justified provided one were
justified in regarding a given type of degenerate man as normal. But
this may be an exaggeration. Of course, wherever Christianity prospers
and prevails, the proposition holds good: for then the existence of an
unhealthy soil--of a degenerate territory--is demonstrated.


It is difficult to have sufficient respect for man, when one sees how
he understands the art of fighting his way, of enduring, of turning
circumstances to his own advantage, and of overthrowing opponents;
but when he is seen in the light of his _desires,_ he is the most
absurd of all animals. It is just as if he required a playground
for his cowardice, his laziness, his feebleness, his sweetness, his
submissiveness, where he recovers from his strong virile virtues. Just
look at man's "_desiderata_" and his "ideals." Man, when he _desires,
_ tries to recover from that which is eternally valuable in him, from
his deeds; and then he rushes into nonentity, absurdity, valuelessness,
childishness. The intellectual indigence and lack of inventive power of
this resourceful and inventive animal is simply terrible. The "ideal"
is at the same time the penalty man pays for the enormous expenditure
which he has to defray in all real and pressing duties.--Should reality
cease to prevail, there follow dreams, fatigue, weakness: an "ideal"
might even be regarded as a form of dream, fatigue, or weakness. The
strongest and the most impotent men become alike when this condition
overtakes them: they _deify_ the cessation of work, of war, of
passions, of suspense, of contrasts, of "reality "--in short, of the
struggle for knowledge and of the _trouble_ of acquiring it.

"Innocence" to them is idealised stultification; "blessedness" is
idealised idleness; "love," the ideal state of the gregarious animal
that will no longer have an enemy.

Last Page Next Page

Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 9
Page 12
For astrology believes that the firmament moves round the destiny of man; the moral man, however, takes it for granted that what he has essentially at heart must also be the essence and heart of things.
Page 14
Inasmuch as man has believed in the ideas and names of things as _æternæ veritates_ for a great length of time, he has acquired that pride by which he has raised himself above the animal; he really thought that in language he possessed the knowledge of the world.
Page 16
(Thus, according to travellers' tales, savages still do to this very day.
Page 48
The seeking, on the contrary, to prolong existence from day to day, with anxious consultation of doctors and painful mode of living, without the power of drawing nearer to the actual aim of life, is far less worthy.
Page 58
But _do_ we ever know entirely how an action hurts another? As far as our nervous system extends we protect ourselves from pain; if it extended farther, to our fellow-men, namely, we should do no one an injury (except in such cases as we injure ourselves, where we cut ourselves for the sake of cure, tire and exert ourselves for the sake of health).
Page 66
A stone that begins to roll suddenly is the body in which a spirit operates; if there is an enormous rock lying on a lonely heath it seems impossible to conceive human strength sufficient to have brought it there, consequently the stone must have moved there by itself, that is, it must be possessed by a spirit.
Page 92
On the other hand, it may at least be questioned whether the superstition of genius, of its privileges and special faculties, is useful for a genius himself when it implants itself in him.
Page 114
Page 124
--Good manners disappear in proportion as the influence of a Court and an exclusive aristocracy lessens; this decrease can be plainly observed from decade to decade by those who have an eye for public behaviour, which grows visibly more vulgar.
Page 126
--It is a perfect sign of a sound theory if during _forty years_ its originator does not mistrust it; but I maintain that there has never yet been a philosopher who has not eventually deprecated the philosophy of his youth.
Page 133
It is not possible to emerge from this discipline entirely untouched by its abstract character, and to remain a simple child of nature.
Page 135
Page 141
It is probable that even his love for humanity will be prudent and somewhat short-winded, for he desires to meddle with the world of inclinations and of blindness only as far as is necessary for the purpose of knowledge.
Page 146
Page 151
Therefore when anything has miscarried with a prince, those about him are accustomed to point out some individual as the ostensible cause, who is sacrificed in.
Page 178
How man organising forces have already been seen to die out! For example, that of the _gens_ or clan which for millennia was far mightier than the power of the family, and indeed already ruled and regulated long before the latter existed.
Page 190
has no occasion for envy.
Page 192
Page 205
It is enough for them to find any kind of hypothesis on a subject, they are then all on fire for it, and.