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

By Friedrich Nietzsche

Page 143

must be combated eternally.
The "good man" sees himself surrounded by evil, and, thanks to the
continual onslaughts of the latter, his eye grows more keen, and in
the end discovers traces of evil in every one of his acts. And thus he
ultimately arrives at the conclusion, which to him is quite logical,
that Nature is evil, that man is corrupted, and that being good is an
act of grace (that is to say, it is impossible to man when he stands
alone). In short: _he denies Life,_ he sees how "good," as the highest
value, _condemns_ Life.... And thus his ideology concerning good and
evil ought to strike him as refuted. But one cannot refute a disease.
Therefore he is obliged to conceive _another_ life!...


Power, whether in the hands of a god or of a man, is always understood
to consist in the ability to _harm_ as well as to _help._ This is the
case with the Arabs and with the Hebrews, in fact with all strong and
well-constituted races.

The dualistic separation of the two powers is fatal.... In this way
morality becomes the poisoner of life.


_A criticism of the good man._--Honesty, dignity, dutifulness, justice,
humanity, loyalty, uprightness, clean conscience--is it really supposed
that, by means of these fine-sounding words, the qualities they stand
for are approved and affirmed for their own sake? Or is it this, that
qualities and states indifferent in themselves have merely been looked
at in a light which lends them some value? Does the worth of these
qualities lie in themselves, or in the use and advantages to which they
lead (or to which they seem to lead, to which they are expected to

I naturally do not wish to imply that there is any opposition between
the _ego_ and the _alter_ in the judgment: the question is, whether
it is the _results_ of these qualities, either in regard to him who
possesses them or in regard to environment, society, "humanity," which
lend them their value; or whether they have a value in themselves....
In other words: is it _utility_ which bids men condemn, combat, and
deny the opposite qualities (duplicity, falseness, perversity, lack
of self-confidence, inhumanity)? Is the essence of such qualities
condemned, or only their consequences? In other words: were it
_desirable_ that there should exist no men at all possessed of such
qualities? _In any case, this is believed_.... But here lies the error,
the shortsightedness, the monocularity of _narrow egoism._

Expressed otherwise: would it be desirable to create circumstances in
which the whole advantage would be on the side of the just--so that
all those

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

Page 1
That such free spirits can possibly exist, that our Europe will yet number among her sons of to-morrow or of the day after to-morrow, such a brilliant and enthusiastic company, alive and palpable and not merely, as in my case, fantasms and imaginary shades, I, myself, can by no means doubt.
Page 3
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
Grounds are not wanting, to be sure, upon which the Germans of to-day may adduce this fact to their credit: unhappily for one who in this matter is fashioned and mentored in an un-German school! This _German_ book, which has found its readers in a wide circle of lands and peoples--it has been some ten years on its rounds--and which must make its way by means of any musical art and tune that will captivate the foreign ear as well as the native--this book has been read most indifferently in Germany itself and little heeded there: to what is that due? "It requires too much," I have been told, "it addresses itself to men free from the press of petty obligations, it demands fine and trained perceptions, it requires a surplus, a surplus of time, of the lightness of heaven and of the heart, of otium in the most unrestricted sense: mere good things that we Germans of to-day have not got and therefore cannot give.
Page 10
=[5]--Metaphysic reads the message of nature as if it were written purely pneumatically, as the church and its learned ones formerly did where the bible was concerned.
Page 11
No presentiment [or intuition] can carry us any further.
Page 14
Dreams carry us back to the earlier stages of human culture and afford us a means of understanding it more clearly.
Page 24
At the same time, it should be further explained that the needs which religion satisfies and which science must now satisfy, are not immutable.
Page 33
Now, at last, is it discovered that this nature, even, cannot be responsible, inasmuch as it is only and wholly a necessary consequence and is synthesised out of the elements and influence of past and present things: therefore, that man is to be made responsible for nothing, neither for his nature, nor his motives, nor his [course of] conduct nor his [particular] acts.
Page 34
It is a very varying thing and one closely connected with the development of custom and civilization, and perhaps manifest only during a relatively brief period of the world's history.
Page 36
With such a predisposition in individuals, a feeling in common can scarcely arise at all, at most only the rudest form of it: so that everywhere that this conception of good and evil prevails, the destruction of the individuals, their race and nation, is imminent.
Page 41
He will not ask that eagerness for knowledge be interdicted and rooted out; but his single, all powerful ambition to _know_ as thoroughly and as fully as possible, will soothe him and moderate all that is strenuous in his circumstances.
Page 42
58 =What Can be Promised.
Page 59
Good acts are sublimated evil.
Page 63
He would instead have done truth the justice to say: never has a religion, directly or indirectly, either as dogma or as allegory, contained a truth.
Page 71
--So, too, perhaps, the demon of Socrates was nothing but a malady of the ear that he explained, in view of his predominant moral theory, in a manner different from what would be thought rational to-day.
Page 75
accepted but as to how it originated can no longer, in the present state of comparative ethnological science, be a matter of doubt, and with the insight into the origin of this belief all faith collapses.
Page 81
To look, to look away and shudder, to feel anew the fascination of the spectacle, to yield to it, sate oneself upon it until the soul trembled with ardor and fever--that was the last pleasure left to classical antiquity when its sensibilities had been blunted by the arena and the gladiatorial show.
Page 82
Because there existed a delusion respecting the saint, his soul states being falsely viewed and his personality being sundered as much as possible from humanity as a something incomparable and supernatural, because of these things he attained the extraordinary with which he swayed the imaginations of whole nations and whole ages.
Page 83
There are certain exceptions among the species who distinguish themselves either by especial gentleness or especial humanity, and perhaps by the strength of their own personality.