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

By Friedrich Nietzsche

Page 159

educating influence
of which was a benevolent one or at least seemed so--that is to say,
tended to "improve." In this way they resemble an ingenuous plebeian
empiric and miracle-worker who, because he had tried a certain poison
as a cure, declared it to be no poison. "By their fruits ye shall know
them"--that is to say, "by our truths." This has been the reasoning
of priests until this day. They have squandered their sagacity, with
results that have been sufficiently fatal, in order to make the "proof
of power" (or the proof "by the fruits ") pre-eminent and even supreme
arbiter over all other forms of proof. "That which makes good must
be good; that which is good cannot lie"--these are their inexorable
conclusions--"that which bears good fruit must consequently be true;
there is no other criterion of truth." ...

But to the extent to which "improving" acts as an argument,
deteriorating must also act as a refutation. The error can be shown to
be an error, by examining the lives of those who represent it: a false
step, a vice can refute.... This indecent form of opposition, which
comes from below and behind--the doglike kind of attack, has not died
out either. Priests, as psychologists, never discovered anything more
interesting than spying out the secret vices of their adversaries--they
prove Christianity by looking about for the world's filth. They apply
this principle more particularly to the greatest on earth, to the
geniuses: readers will remember how Goethe has been attacked on every
conceivable occasion in Germany (Klopstock and Herder were among the
first to give a "good example" in this respect--birds of a feather
flock together).


One must be very immoral in order to _make people moral by deeds._ The
moralist's means are the most terrible that have ever been used; he
who has not the courage to be an immoralist in deeds may be fit for
anything else, but not for the duties of a moralist.

Morality is a menagerie; it assumes that iron bars may be more useful
than freedom, even for the creatures it imprisons; it also assumes that
there are animal-tamers about who do not shrink from terrible means,
and who are acquainted with the use of red-hot iron. This terrible
species, which enters into a struggle with the wild animal, is called


Man, incarcerated in an iron cage of errors, has become a caricature
of man; he is sick, emaciated, ill-disposed towards himself, filled
with a loathing of the impulses of life, filled with a mistrust of
all that is beautiful and happy in life--in fact, he is a wandering
monument of

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Text Comparison with The Antichrist

Page 2
" Finally, he hit upon "An Attempt at a Transvaluation of All Values," and went back to four volumes, though with a number of changes in their arrangement.
Page 5
In other solemn pronunciamentoes he was credited with being philosophically responsible for various imaginary crimes of the enemy--the wholesale slaughter or mutilation of prisoners of war, the deliberate burning down of Red Cross hospitals, the utilization of the corpses of the slain for soap-making.
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Of all the religions ever devised by the great practical jokers of the race, this is the one that offers most for the least money, so to speak, to the inferior man.
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The "pure spirit" is a piece of pure stupidity: take away the nervous system and the senses, the so-called "mortal shell," and _the rest is miscalculation_--that is all!.
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To insist upon _chastity_ greatly strengthens the vehemence and subjectivity of the religious instinct--it makes the cult warmer, more enthusiastic, more soulful.
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In my "Genealogy of Morals" I give the first psychological explanation of the concepts underlying those two antithetical things, a _noble_ morality and a _ressentiment_ morality, the second of which is a mere product of the denial of the former.
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This is what brought him to the cross: the proof thereof is to be found in the inscription that was put upon the cross.
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In letting God sit in judgment they judge themselves; in glorifying God they glorify themselves; in _demanding_ that every one show the virtues which they themselves happen to be capable of--still more, which they _must_ have in order to remain on top--they assume the grand air of men struggling for virtue, of men engaging in a war that virtue may prevail.
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--So God created woman.
Page 62
But what shall he do when pietists and other such cows from Suabia[25] use the "finger of God" to convert their miserably commonplace and huggermugger existence into a miracle of "grace," a "providence" and an "experience of salvation"? The most modest exercise of the intellect, not to say of decency, should certainly be enough to convince these interpreters of the perfect childishness and unworthiness of such a misuse of.
Page 63
Among the Greeks scepticism was also occasionally called ephecticism.
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the experience, the sagacity and the ethical experimentation of long centuries; it brings things to a conclusion; it no longer creates.
Page 72
We have just studied a code of religious legislation whose object it was to convert the conditions which cause life to _flourish_ into an "eternal" social organization,--Christianity found its mission in putting an end to such an organization, _because life flourished under it_.
Page 73
The sneakishness of hypocrisy, the secrecy of the conventicle, concepts as black as hell, such as the sacrifice of the innocent, the _unio mystica_ in the drinking of blood, above all, the slowly rekindled fire of revenge, of Chandala revenge--all _that_ sort of thing became master of Rome: the same kind of religion which, in a pre-existent form, Epicurus had combatted.
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