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

By Friedrich Nietzsche

Page 148

of his growth may even be
extreme. (It is the concern about the promise of the future in him
which gives the well-constituted individual such an extraordinary right
to egoism.) If he represent _descending_ development, decay, chronic
sickening, he has little worth: and the greatest fairness would have
him take as little room, strength, and sunshine as possible from the
well-constituted. In this case society's duty is to _suppress egoism_
(for the latter may sometimes manifest itself in an absurd, morbid,
and seditious manner): whether it be a question of the decline and
pining away of single individuals or of whole classes of mankind. A
morality and a religion of "love," the _curbing_ of the self-affirming
spirit, and a doctrine encouraging patience, resignation, helpfulness,
and co-operation in word and deed may be of the highest value within
the confines of such classes, even in the eyes of their rulers:
for it restrains the feelings of rivalry, of resentment, and of
envy,--feelings which are only too natural in the bungled and the
botched,--and it even deifies them under the ideal of humility, of
obedience, of slave-life, of being ruled, of poverty, of illness, and
of lowliness. This explains why the ruling classes (or races) and
individuals of all ages have always upheld the cult of unselfishness,
the gospel of the lowly and of "God on the Cross."

The preponderance of an altruistic way of valuing is the result of
a consciousness of the fact that one is botched and bungled. Upon
examination, this point of view turns out to be: "I am not worth
much," simply a psychological valuation; more plainly still: it is
the feeling of impotence, of the lack of the great self-asserting
impulses of power (in muscles, nerves, and ganglia). This valuation
gets translated, according to the particular culture of these classes,
into a moral or religious principle (the pre-eminence of religious or
moral precepts is always a sign of low culture): it tries to justify
itself in spheres whence, as far as it is concerned, the notion "value"
hails. The interpretation by means of which the Christian sinner
tries to understand himself, is an attempt at justifying his lack of
power and of self-confidence: he prefers to feel himself a sinner
rather than feel bad for nothing: it is in itself a symptom of decay
when interpretations of this sort are used at all. In some cases the
bungled and the botched do not look for the reason of their unfortunate
condition in their own guilt (as the Christian does), but in society:
when, however, the Socialist, the Anarchist, and the Nihilist are
conscious that their

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

Page 0
And in fact, I myself do not believe that anybody ever looked into the world with a distrust as deep as mine, seeming, as I do, not simply the timely advocate of the devil, but, to employ theological terms, an enemy and challenger of God; and whosoever has experienced any of the consequences of such deep distrust, anything of the chills and the agonies of isolation to which such an unqualified difference of standpoint condemns him endowed with it, will also understand how often I must have sought relief and self-forgetfulness from any source--through any object of veneration or enmity, of scientific seriousness or wanton lightness; also why I, when I could not find what I was in need of, had to fashion it for myself, counterfeiting it or imagining it (and what poet or writer has ever done anything else, and what other purpose can all the art in the world possibly have?) That which I always stood most in need of in order to effect my cure and self-recovery was faith, faith enough not to be thus isolated, not to look at life from so singular a point of view--a magic apprehension (in eye and mind) of relationship and equality, a calm confidence.
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.
Page 4
There is again warmth and mellowness: feeling and fellow feeling acquire depth, lambent airs stir all about him.
Page 6
8 To what stage in the development just outlined the present book belongs (or is assigned) is something that will be hidden from no augur or psychologist for an instant.
Page 19
[11] Wir scheiden auch hier noch mit unserer Empfindung Bewegendes und Bewegtes.
Page 20
For metaphysical views inspire the belief that in them is afforded the final sure foundation upon which henceforth the whole future of mankind may rest and be built up: the individual promotes his own salvation; when, for example, he builds a church or a monastery he is of opinion that he is doing something for the salvation of his immortal soul:--Can science, as well, inspire such faith in the efficacy of her.
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37 =Nevertheless.
Page 32
Moreover: as too serious individuals and nations stand in need of trivial relaxations; as others, too volatile and excitable require onerous, weighty ordeals to render them entirely healthy: should not we, the more intellectual men of this age, which is swept more and more by conflagrations, catch up every cooling and extinguishing appliance we can find that we may always remain as self contained, steady and calm as we are now, and thereby perhaps serve this age as its mirror and self reflector, when the occasion arises? 39 =The Fable of Discretionary Freedom.
Page 38
Let note be taken of children who cry and scream in order to be compassionated and who, therefore, await the moment when their condition will be observed; come into contact with the sick and the oppressed in spirit and try to ascertain if the wailing and sighing, the posturing and posing of misfortune do not have as end and aim the causing of pain to the beholder: the sympathy which each beholder manifests is a consolation to the weak and suffering only in as much as they are made to perceive that at least they have the power, notwithstanding all their weakness, to inflict pain.
Page 39
Founders of religions differ from such great deceivers in that they never come out of this state of self deception, or else they have, very rarely, a few moments of enlightenment in which they are overcome by doubt; generally, however, they soothe themselves by ascribing such moments of enlightenment to the evil adversary.
Page 43
To reduce anyone to silence by physical manifestations of savagery or by a terrorizing process is a relic of under civilization.
Page 44
=--Every virtue has its privilege: for example, that of contributing its own little bundle of wood to the funeral pyre of one condemned.
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=--How comes it that every execution causes us more pain than a murder? It is the coolness of the executioner, the painful preparation, the perception that here a man is being used as an instrument for the intimidation of others.
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--It must, however, be admitted that the vain man does not desire to please others so much as himself and he will often go so far, on this account, as to overlook his own interests: for he often inspires his fellow creatures with malicious envy and renders them ill disposed in order that he may thus increase his own delight in himself.
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The butterfly insists upon breaking through the cocoon, he presses through it, tears it to pieces, only to be blinded and confused by the strange light, by the realm of liberty.
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.
Page 64
So children of wisdom must look upon fools As creatures who're never the better for schools.
Page 65
The individual is almost automatically bound to rule and tradition and moves with the uniformity of a pendulum.
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113 =Christianity as Antiquity.
Page 75
There still apparently remains that discouragement which is closely allied with fear of the punishment of worldly justice or of the contempt of one's fellow men.