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

By Friedrich Nietzsche

Page 155

passion did not
possess its quantum of reason....


388.

How it was that, under the pressure of the dominion of an ascetic
and _self-effacing morality,_ it was precisely the passions--love,
goodness, pity, even justice, generosity, and heroism, which were
necessarily misunderstood?

It is the _richness of a personality,_ the fullness of it, its power
to flow over and to bestow, its instinctive feeling of ease, and its
affirmative attitude towards itself, that creates great love and great
sacrifices: these passions proceed from strong and godlike personalism
as surely as do the desire to be master, to obtrude, and the inner
certainty that one has a right to everything. The _opposite_ views,
according to the most accepted notions, are indeed common views; and if
one does not stand firmly and bravely on one's legs, one has nothing to
give, and it is perfectly useless to stretch out one's hand either to
protect or to support others....

How was it possible to _transform_ these instincts to such an extent
that man could feel that to be of value which is directed against
himself, so that he could sacrifice himself for another self! O the
psychological baseness and falseness which hitherto has laid down the
law in the Church and in Church-infected philosophy!

If man is thoroughly sinful, then all he can do is to hate himself. As
a matter of fact, he ought not to regard even his fellows otherwise
than he does himself; the love of man requires a justification, and it
is found in the fact that _God commanded it._--From this it follows
that all the natural instincts of man (to love, etc.) appear to him
to be, in themselves, prohibited; and that he re-acquires a right to
them only after having _denied_ them as an obedient worshipper of God.
... Pascal, the admirable _logician_ of Christianity, _went as far as
this_! let any one examine his relations to his sister. "Not to make
one's self loved," seemed Christian to him.


389.

Let us consider how dearly a moral canon such as this ("an ideal")
makes us pay. (Its enemies are--well? The "egoists.")

The melancholy astuteness of self-abasement in Europe (Pascal,
La Rochefoucauld)--inner enfeeblement, discouragement, and
self-consumption of the non-gregarious man.

The perpetual process of laying stress upon mediocre qualities as being
the most valuable (modesty in rank and file, Nature converted into an
instrument).

Pangs of conscience associated with all that is self-glorifying and
original: thus follows the unhappiness--the _gloominess_ of the world
from the standpoint of stronger and better-constituted men!

Gregarious consciousness and timorousness transferred to philosophy and
religion.

Let us leave the psychological impossibility of a purely unselfish
action out of consideration!


390.

My ultimate conclusion

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

Page 17
What has been _calumniated_? That which has tended to separate higher men from their inferiors, the instincts which cleave gulfs and build barriers.
Page 30
All our road is slippery and dangerous, while the ice which still bears us has grown unconscionably thin: we all feel the mild and gruesome breath of the thaw-wind--soon, where we are walking, no one will any longer _be able_ to stand! 58.
Page 49
We have transferred the label "Chandala" to the _priests,_ the _backworldsmen,_ and to the deformed _Christian society_ which has become associated with these people, together with creatures of like origin, the pessimists, Nihilists, romanticists of pity, criminals, and men of vicious habits--the whole sphere in which the idea of "God" is that of _Saviour.
Page 56
It is the time of the _great noon, of the most appalling enlightenment_: my particular kind of _Pessimism_: the great starting-point.
Page 60
But the most elaborate of lies is the double lie, developed by the typically Arian philosophers of the Vedanta: two systems, contradicting each other in all their main points, but interchangeable, complementary, and mutually expletory, when educational ends were in question.
Page 62
143.
Page 63
) If one wish to see a _negative_ religion of the Semitic order, which is the product of the _oppressed_ class, one should read the New Testament (which, according to Indian and Arian points of view, is a religion for the Chandala).
Page 80
As a matter of fact, the whole process of _transformation_ is only an adaptation to the needs and to the level of intelligence of _religious_ masses then existing:--those masses which believed in Isis, Mithras, Dionysos, and the "great mother," and which demanded the following things of a religion: (1) hopes of a beyond, (2) the bloody phantasmagoria of animal sacrifice (the mystery), (3) holy legend and the redeeming _deed,_ (4) asceticism, denial of the world, superstitious "purification," (5) a hierarchy as a part of the community.
Page 91
Both neglect the factor _work.
Page 117
rectitude, confidence, resignation, pity, helpfulness, conscientiousness, simplicity, mildness, justice, generosity, leniency, obedience, disinterestedness, freedom from envy, good nature, industry.
Page 118
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Page 124
Or rather it is _not_ another matter: systematic self-denial of this kind (or, expressed morally: dissimulation) belongs to, and is part and parcel of, the moralist's canon and of his self-imposed duties: without it he can never attain to his particular kind of perfection.
Page 127
The same classes avail themselves of immorality when it serves their purpose to do so.
Page 136
Nothing but insanely important souls, revolving round their own axes with unspeakable terror.
Page 158
" Then we should certainly have attained to the "Peace on earth," so long desired! But how little "joy we should find in each other's company"! How little beauty, wanton spirits, daring, and danger! So few "actions" which would make life on earth worth living! Ah! and no longer any "deeds"! But have not all the _great_ things and deeds which have remained fresh in the memory of men, and which have not been destroyed by time, been _immoral_ in the deepest sense of the word?.
Page 165
_Morality regarded as the highest form of protection.
Page 172
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Page 178
_ an intention), could only answer "_Happiness_" to the question: "_What does man desire?_" (it was impossible to answer "Power," because that would have been _immoral)_;--consequently behind all men's actions there is the intention of attaining to happiness by means of them.
Page 185
The typical philosopher is thus an absolute dogmatist;--if he _requires_ scepticism at all it is only in order to be able to speak dogmatically of his _principal purpose_.
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