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

By Friedrich Nietzsche

Page 76

monstrous will for life and for power, lies in its ruling classes; the
people who upheld primitive Christianity are best distinguished by this
_exhausted condition_ of their instincts. On the one hand, they are
sick of everything; on the other, they are content with each other,
with themselves and for themselves.


Christianity regarded as _emancipated Judaism_ (just as a nobility
which is both racial and indigenous ultimately emancipates itself from
these conditions, and _goes in search of_ kindred elements....).

(1) As a Church (community) on the territory of the State, as an
unpolitical institution.

(2) As life, breeding, practice, art of living.

(3) As a _religion of sin_ (sin committed against _God, being the
only recognised kind,_ and the only cause of all suffering), with a
universal cure for it. There is no sin save against God; what is done
against men, man shall not sit in judgment upon, nor call to account,
except in the name of God. At the same time, all commandments (love):
everything is associated with God, and all acts are performed according
to God's will. Beneath this arrangement there lies exceptional
intelligence (a very narrow life, such as that led by the Esquimaux,
can only be endured by most peaceful and indulgent people: the
Judæo-Christian dogma turns against sin in favour of the "sinner").


The Jewish priesthood understood how to present everything it claimed
to be right as a _divine precept,_ as an act of obedience to God, and
also to introduce all those things which conduced to _preserve Israel_
and were the _conditions_ of its existence (for instance: the large
number of "_works_": circumcision and the cult of sacrifices, as the
very pivot of the national conscience), not as Nature, but as God.

_This process continued; within the very heart_ of Judaism, where the
need of these "works" was not felt (that is to say, as a means of
keeping a race distinct), a priestly sort of man was pictured, whose
bearing towards the aristocracy was like that of "noble nature"; a
sacerdotalism of the soul, which now, in order to throw its opposite
into strong relief, attaches value, not to the "dutiful acts"
themselves, but to the sentiment....

At bottom, the problem was once again, how to make a certain kind of
soul _prevail_: it was also _a popular insurrection in the midst of
a priestly people_--a pietistic movement coming from below (sinners,
publicans, women, and children). Jesus of Nazareth was the symbol of
their sect. And again, in order to believe in themselves, they were in
need of a _theological transfiguration_: they require nothing less than
"the Son of God" in order

Last Page Next Page

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

Page 0
Page 12
(Kant seems to have needed the hypothesis of "intelligible freedom,"[3] in order to relieve the _ens perfectum_ of the responsibility of having contrived this world as it is, in short, in order to explain evil: scandalous logic for a philosopher!).
Page 24
To what extent living together for centuries has very much deepened _sickliness_: modern virtue } modern intellect} as forms of disease.
Page 26
Page 32
In my own way, I am attempting a justification of history.
Page 34
A capable artisan or scholar cuts a good figure if he have his pride in his art, and looks pleasantly and contentedly upon life.
Page 37
The Decline of _Protestantism_: theoretically and historically understood as a half-measure.
Page 45
He loved Venice, just as Shakespeare, Byron, and Georges Sand did.
Page 48
_--As a matter of fact, all abundant growth involves a concomitant process of _crumbling to bits_ and _decay_: suffering and the symptoms of decline _belong_ to ages of enormous progress; every fruitful and powerful movement of mankind has always _brought about_ a concurrent Nihilistic movement.
Page 65
" Moreover, it is the cultured and very intellectual classes who find blessedness in Buddhism: a race wearied and besotted by centuries of philosophical quarrels, but not _beneath all culture_ as those classes were from which Christianity sprang.
Page 77
_ Christ is the unit of the Chandala who removes the priest .
Page 87
Page 93
General problem: what will become of the man who slanders and practically denies and belittles what is natural? As.
Page 120
Self-contentment proves no more in favour of that which gives rise to it, than its absence can prove anything against the value of the thing which fails to give rise to it.
Page 123
Could not all this be appearance? And man in spite of all, to use Kant's words"---- 4.
Page 127
and pernicious things it has: for by means of them it may be harmful to us (its virtues are slandered and rechristened).
Page 140
It is always under the cover of God's business that these reactions appear, under the cover of what is right, or of humanity, etc.
Page 151
Page 164
I have found no one who has dared to _criticise the moral valuations,_ and I.
Page 181