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

By Friedrich Nietzsche

Page 37

though passion, instinct, and desire were the essential factors
of will) is typical: the depreciation of the will to the extent of
mistaking it altogether. Likewise the hatred of willing: the attempt at
seeing something superior--yea, even superiority itself, and that which
really matters, in non-willing, in the "subject-being _without_ aim or
intention." Great symptom of _fatigue or of the weakness of will_: for
this, in reality, is what treats the passions as master, and directs
them as to the way and to the measure....


85.

The undignified attempt has been made to regard Wagner and Schopenhauer
as types of the mentally unsound: an infinitely more essential
understanding of the matter would have been gained if the exact
decadent type which each of them represents had been scientifically and
accurately defined.


86.

In my opinion, Henrik Ibsen has become very German. With all his
robust idealism and "Will to Truth," he never dared to ring himself
free from moral-illusionism which says "freedom," and will not admit,
even to itself, what freedom is: the second stage in the metamorphosis
of the "Will to Power" in him who lacks it. In the first stage, one
demands justice at the hands of those who have power. In the second,
one speaks of "freedom," that is to say, one wishes to "shake oneself
free" from those who have power. In the third stage, one speaks of
"equal rights"--that is to say, so long as one is not a predominant
personality one wishes to prevent one's competitors from growing in
power.


87.

The Decline of _Protestantism_: theoretically and historically
understood as a half-measure. Undeniable predominance of Catholicism
to-day: Protestant feeling is so dead that the strongest
_anti-Protestant_ movements (Wagner's _Parsifal,_ for instance) are no
longer regarded as such. The whole of the more elevated intellectuality
in France is _Catholic_ in instinct; Bismarck recognised that there was
no longer any such thing as Protestantism.


88.

Protestantism, that spiritually unclean and tiresome form of decadence,
in which Christianity has known how to survive in the mediocre North,
is something incomplete and complexly valuable for knowledge, in so far
as it was able to bring experiences of different kinds and origins into
the same heads.


89.

What has the German spirit not made out of Christianity! And, to refer
to Protestantism again, how much beer is there not still in Protestant
Christianity! Can a crasser, more indolent, and more lounging form
of Christian belief be imagined, than that of the average German
Protestant?... It is indeed a very humble Christianity. I call it
the Homœopathy of Christianity! I am reminded that, to-day, there
also exists a less humble sort of Protestantism; it is taught by
royal

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

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In the Second Book Herbert Spencer comes in for a number of telling blows, and not the least of these is to be found on page 237, where, although his name is not mentioned, it is obviously implied.
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No mistake seems possible in this matter: and yet history discloses the terrible fact, that the exhausted have always been _confounded_ with those with the most abundant resources, and the latter with the most detrimental.
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Morality protected the _botched_ and _bungled_ against Nihilism, in that it gave every one of them infinite worth, metaphysical worth, and classed them altogether in one order which did not correspond with that of worldly power and order of rank: it taught submission, humility, etc.
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Contempt of man, loathing.
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109.
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160.
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Beside us, such people were moral cretins.
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The notion "Founder" is so very equivocal, that it may stand even for the accidental cause of a movement: the person of the Founder has been inflated in proportion as the Church has grown: but even this.
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Jesus of Nazareth was the symbol of their sect.
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The struggle against raw and savage natures must be a struggle with weapons which are able to affect such natures: _superstitions_ and such means are therefore indispensable and essential.
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" I say of every form of morality: "It is a fruit, and from it I learn the _Soil_ out of which it grew.
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"To will" is to will an object.
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336.
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My profound indifference to myself: I refuse to derive any advantage from my knowledge, nor do I wish to escape any disadvantages which it may entail.
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Against the second tendency I put my question: whether we know another method of acting correctly, besides that of thinking correctly; the last case _is_ action, the first presupposes thought Are we possessed of a means whereby we can judge of the value of a method of life differently from the value of a theory: through induction or comparison?.