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

By Friedrich Nietzsche

Page 59

is the
_highest type_ of man, that he rules,--even over those who wield the
power,--that he is indispensable and unassailable,--that he is the
_strongest power_ in the community, not by any means to be replaced or

_Means thereto_: he alone is cultured; he alone is the _man of virtue_;
he alone has _sovereign power over himself_: he alone is, in a certain
sense, God, and ultimately goes back to the Godhead; he alone is the
middleman between God and _others_; the Godhead administers punishment
to every one who puts the priest at a disadvantage, or who thinks in
opposition to him.

_Means thereto: Truth_ exists. There is only one way of attaining to
it, and that is to become a priest. Everything good, which relates
either to order, nature, or tradition, is to be traced to the wisdom
of the priests. The Holy Book is their work. The whole of nature is
only a fulfilment of the maxims which it contains. No other _source of
goodness_ exists than the priests. Every other kind of perfection, even
the _warrior's,_ is different in rank from that of the priests.

_Consequence_: If the priest is to be the _highest_ type, then the
_degrees_ which lead to his _virtues_ must be the degrees of value
among men. _Study, emancipation from material things, inactivity,
impassibility, absence of passion, solemnity_;--the opposite of all
this is found in the _lowest_ type of man.

The priest has taught a kind of morality which conduced to his being
considered the _highest type_ of man. He conceives a _type_ which
is the _reverse_ of his own: the Chandala. By making _these_ as
contemptible as possible, some strength is lent to the _order of
castes._ The priest's excessive fear of _sensuality_ also implies that
the latter is the most serious threat to the _order of castes_ (that is
to say, _order_ in general).... Every "free tendency" _in puncto puncti
overthrows_ the laws of marriage.


The _philosopher_ considered as the development of the _priestly_
type:--He has the heritage of the priest in his blood; even as a rival
he is compelled to fight with the same weapons as the priest of his
time;--he aspires to the _highest authority._

What is it that bestows _authority_ upon men who have no physical power
to wield (no army, no arms at all ...)? How do such men gain authority
_over_ those who are in possession of material power, and who represent
authority? (Philosophers enter the lists against princes, victorious
conquerors, and wise statesmen.)

They can do it only by establishing the belief that they are in
possession of a power which is higher and stronger--_God._

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

Page 2
A minute or two elapsed, and then a column of infantry appeared, advancing at the double--the men's eyes were aflame, their feet struck the hard road like mighty hammer-strokes, and their accoutrements glistened through the haze.
Page 18
Opposites are compatible with a plebeian age, because they are more easy to grasp.
Page 20
But those things also which have been regarded as the _remedies_ of degeneration are only _palliatives_ of certain effects thereof: the "cured" are _types of the degenerate.
Page 31
In short, it is the eighteenth century of Rousseau.
Page 55
We should probably support the development and the maturation of democratic tendencies; for it conduces to weakness of will: in "Socialism" we recognise a thorn which prevents smug ease.
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That there may be truth or error in an explanation never entered these people's heads: one day a sublime possibility strikes them, "His death _might_ mean so and so" --and it forthwith _becomes_ so and so.
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cowardly infirmity of purpose of a religion like _Christianity,_--or rather like the _Church,_--which, instead of recommending death and self-destruction, actually protects all the botched and bungled, and encourages them to propagate their kind.
Page 104
But owing to an increase in our astuteness, in our mistrust, and in our scientific spirit (also through a more developed instinct.
Page 113
their judge! The problem of "equality," in the face of the fact that we all thirst for distinction: here, on the contrary, we should demand of ourselves what we demand of others.
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_ Starting out from those mental states in which the world seemed more absurd, more evil, poorer, and more deceptive, an ideal cannot even be imagined or desired in it (_people deny and annihilate_); the projection of the ideal into the sphere of the anti-natural, anti-actual, anti-logical; the state of him who judges thus (the "impoverishment" of the world as a result of suffering: _people take, they no longer bestow_): the _anti-natural ideal.
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who desire precisely the same thing with their "humanisation" generally, or with their "Will of God," or with their "Salvation of the Soul.
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") 379.
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One commanded, and that sufficed.
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To what extent do dialectics and the faith in reason rest upon _moral_ prejudices? With Plato we are as the temporary inhabitants of an intelligible world of goodness, still in possession of a bequest from former times: divine dialectics taking its root in goodness leads to everything good (it follows, therefore, that it must lead "backwards").