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

By Friedrich Nietzsche

Page 142

desire precisely the same thing with their "humanisation" generally,
or with their "Will of God," or with their "Salvation of the Soul."
The principal injunction behind all these things is, that man should
no longer do anything evil, that he should under no circumstances be
harmful or _desire_ harm. The way to arrive at this state of affairs is
to amputate all hostile tendencies, to suppress all the instincts of
resentment, and to establish "spiritual peace" as a chronic disease.

This attitude of mind, in which a certain type of man is bred,
starts out with this absurd hypothesis: good and evil are postulated
as realities which are in a state of mutual contradiction (not as
complementary values, which they are), people are advised to take the
side of the good, and it is insisted upon that a good man resists
and forswears evil until every trace of it is uprooted--_but with
this valuation Life is actually denied,_ for in all its instincts
Life has both yea and nay. But far from understanding these facts,
this valuation dreams rather of returning to the wholeness, oneness,
and strengthfulness of Life: it actually believes that a state of
blessedness will be reached when the inner anarchy and state of unrest
which result from these opposed impulses is brought to an end.--It is
possible that no more dangerous ideology, no greater mischief _in the
science of psychology,_ has ever yet existed, as this will to good: the
most repugnant type of man has been reared, the man who is _not free,_
the bigot; it was taught that only in the form of a bigot could one
tread the path which leads to God, and that only a bigot's life could
be a godly life.

And even here, Life is still in the right--Life that knows not how to
separate Yea from Nay: what is the good of declaring with all one's
might that war is an evil, that one must harm no one, that one must
not act negatively? One is still waging a war even in this, it is
impossible to do otherwise! The good man who has renounced all evil,
and who is afflicted according to his desire with the hemiplegia of
virtue, does not therefore cease from waging war, or from making
enemies, or from saying "nay" and doing "nay." The Christian, for
instance, hates "sin"!--and what on earth is there which he does
not call "sin"! It is precisely because of his belief in a moral
antagonism between good and evil, that the world for him has grown
so full of hatefulness and things that

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