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

By Friedrich Nietzsche

Page 139

an unquestionable power were manifesting itself; _(d)_ by
the slander of its opponents' ideals; _(e)_ by a lying teaching of
the advantages which follow in its wake, for instance: happiness,
spiritual peace, general peace, or even the assistance of a mighty
God, etc.--Contributions to the psychology of the idealists: Carlyle,
Schiller, Michelet.

Supposing all the means of defence and protection, by means of which an
ideal survives, are discovered, is it thereby _refuted_? It has merely
availed itself of the means of which everything lives and grows--they
are all "immoral."

My view: all the forces and instincts which are the source of life
are lying beneath the _ban of morality_: morality is the life-denying
instinct. Morality must be annihilated if life is to be emancipated.


To _avoid_ knowing himself is the prudence of the idealist. The
idealist: a creature who has reasons for remaining in the dark
concerning himself, and who is also clever enough to remain in the dark
concerning these reasons also.


_The tendency of moral evolution._--Every one's desire is that there
should be no other teaching and valuation of things than those by means
of which he himself succeeds. Thus the _fundamental tendency_ of the
_weak_ and _mediocre_ of all times, has been to _enfeeble the strong
and to reduce them to the level of the weak: their chief weapon in this
process_ was the _moral principle._ The attitude of the strong towards
the weak is branded as evil; the highest states of the strong become
bad bywords.

The struggle of the many against the strong, of the ordinary against
the extraordinary, of the weak against the strong: meets with one
of its finest interruptions in the fact that the rare, the refined,
the more exacting, present themselves as the weak, and repudiate the
coarser weapons of power.


(1) The so-called pure instinct for knowledge of all philosophers
is dictated to them by their moral "truths," and is only seemingly

(2) The "Moral Truths," "thus shall things be done," are mere states
of consciousness of an instinct which has grown tired, "thus and thus
are things done by us." The "ideal" is supposed to re-establish and
strengthen an instinct; it flatters man to feel he can obey when he is
only an automaton.


_Morality as a means of seduction._--"Nature is good; for a wise
and good God is its cause. Who, therefore, is responsible for the
'corruption of man'? Tyrants and seducers and the ruling classes are
responsible--they must be wiped out": this is Rousseau's logic (compare
with _Pascals_ logic, which concludes by an appeal to original sin).

Refer also to _Luther's_ logic, which is similar. In both cases

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 11
They name themselves, for instance, "the truthful": this is first done by the Greek nobility whose mouthpiece is found in Theognis, the Megarian poet.
Page 12
Virchow still connects, those traces of an essentially dark-haired population which are to be seen on the more elaborate ethnographical maps of Germany with any Celtic ancestry or with any admixture of Celtic blood: in this context it is rather the _pre-Aryan_ population of Germany which surges up to these districts.
Page 19
whether against danger or the enemy, or as those ecstatic bursts of rage, love, reverence, gratitude, by which at all times noble souls have recognised each other.
Page 31
The question, "What is the _value_ of this or that table of 'values' and morality?" will be asked from the most varied standpoints.
Page 32
The immense work of what I have called, "morality of custom"[1] (cp.
Page 35
It was by the help of such images and precedents that man eventually kept in his memory five or six "I will nots" with regard to which he had already given his _promise_, so as to be able to enjoy the advantages of society--and verily with the help of this kind of memory man eventually attained "reason"! Alas! reason, seriousness, mastery over the emotions, all these gloomy, dismal things which are called reflection, all these privileges and pageantries of.
Page 46
In what sphere up to the present has the whole administration of law, the actual need of law, found its earthly home? Perchance in the sphere of the reacting man? Not for a minute: rather in that of the active, strong, spontaneous, aggressive man? I deliberately defy the above-mentioned agitator (who himself makes this self-confession, "the creed of revenge has run through all my works and endeavours like the red thread of Justice"), and say, that judged historically law in the world represents the very war _against_ the reactive feelings, the very war waged on those feelings by the powers of activity and aggression, which devote some of their strength to damming and keeping within bounds this effervescence of hysterical reactivity, and to forcing it to some compromise.
Page 48
Similarly, the evolution of a "thing," of a custom, is anything but its _progressus_ to an end, still less a logical and direct _progressus_ attained with the minimum expenditure of energy and cost: it is rather the succession of processes of subjugation, more or less profound, more or less mutually independent, which operate on the thing itself; it is, further, the resistance which in each case invariably displayed this subjugation, the Protean wriggles by way of defence and reaction, and, further, the results of successful.
Page 49
I emphasise all the more this cardinal characteristic of the historic method, for the reason that in its essence it runs counter to predominant instincts and prevailing taste, which much prefer to put up with absolute casualness, even with the mechanical senselessness of all phenomena, than with the theory of a power-will, in exhaustive play throughout all phenomena.
Page 53
At this juncture I cannot avoid trying to give a tentative and provisional expression to my own hypothesis concerning the origin of the bad conscience: it is difficult to make it fully appreciated, and it requires continuous meditation, attention, and digestion.
Page 56
They are ignorant of the meaning of guilt, responsibility, consideration, are these born organisers; in them predominates that terrible artist-egoism, that gleams like brass, and that knows itself justified to all eternity, in its work, even as a mother in her child.
Page 63
as you will see.
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Page 73
A married philosopher belongs to _comedy_, that is my rule; as for that exception of a Socrates--the malicious Socrates married himself, it seems, _ironice_, just to prove this _very_ rule.
Page 77
A serious historical investigation shows the bond between the ascetic ideal and philosophy to be still much tighter and still much stronger.
Page 93
But just once put yourself into that point of view, of which the priests have a monopoly, you will find it hard to exhaust your amazement, at what from that standpoint he has completely seen, sought, and found.
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Page 105
I have here to expose not what this ideal effected; but rather only what it _means_, on what it is based, what lies lurking behind it and under it, that of which it is.
Page 107
Oh, what does all science not cover to-day? How much, at any rate, does it not try to cover? The diligence of our best scholars, their senseless industry, their burning the candle of their brain at both ends--their very mastery in their handiwork--how often is the real meaning of all that to prevent themselves continuing to see a certain thing? Science as a self-anæsthetic: _do you know that_? You wound them--every one who consorts with scholars experiences this--you wound them sometimes to the quick through just a harmless word; when you think you are paying them a compliment you embitter them beyond all bounds, simply because you didn't have the _finesse_ to infer the real kind of customers you had to tackle, the _sufferer_ kind (who won't own up even to themselves what they really are), the dazed and unconscious kind who have only one fear--_coming to consciousness_.
Page 109
I know all this perhaps too much from experience at close quarters--that dignified philosophic abstinence to which a belief like that binds its adherents, that stoicism of the intellect, which eventually vetoes negation as rigidly as it does affirmation, that wish for standing still in front of the actual, the _factum brutum_, that fatalism in "_petits faits_" (ce petit faitalism, as I call it), in which French Science now attempts a kind of moral superiority over German, this renunciation of interpretation generally (that is, of forcing, doctoring, abridging, omitting, suppressing, inventing, falsifying, and all the other _essential_ attributes of interpretation)--all this, considered broadly, expresses the asceticism of virtue, quite as efficiently as does any repudiation of the senses (it is at bottom only a _modus_ of that repudiation.