Beyond Good and Evil -Nietzsche

8/12/2019 Beyond Good and Evil -Nietzsche

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Preface

SUPPOSING that Truth is a woman--what then? Is there not ground for suspecting thatall philosophers, in so far as they ha e !een dogmatists, ha e failed to understandwomen--that the terri!le seriousness and clumsy importunity with which they ha e

usually paid their addresses to Truth, ha e !een uns"illed and unseemly methods forwinning a woman? #ertainly she has ne er allowed herself to !e won$ and at presente ery "ind of dogma stands with sad and discouraged mien--I%, indeed, it stands at all&%or there are scoffers who maintain that it has fallen, that all dogma lies on the ground--nay more, that it is at its last gasp' (ut to spea" seriously, there are good grounds forhoping that all dogmati)ing in philosophy, whate er solemn, whate er conclusi e anddecided airs it has assumed, may ha e !een only a no!le puerilism and tyronism$ and

pro!a!ly the time is at hand when it will !e once and again understood *+ T hasactually sufficed for the !asis of such imposing and a!solute philosophical edifices as thedogmatists ha e hitherto reared perhaps some popular superstition of immemorial time.such as the soul-superstition, which, in the form of su!/ect- and ego-superstition, has notyet ceased doing mischief0 perhaps some play upon words, a deception on the part ofgrammar, or an audacious generali)ation of ery restricted, ery personal, ery human--all-too-human facts' The philosophy of the dogmatists, it is to !e hoped, was only a

promise for thousands of years afterwards, as was astrology in still earlier times, in theser ice of which pro!a!ly more la!our, gold, acuteness, and patience ha e !een spentthan on any actual science hitherto we owe to it, and to its 1super- terrestrial1 pretensionsin sia and 2gypt, the grand style of architecture' It seems that in order to inscri!ethemsel es upon the heart of humanity with e erlasting claims, all great things ha e firstto wander a!out the earth as enormous and awe- inspiring caricatures dogmatic

philosophy has !een a caricature of this "ind--for instance, the 3edanta doctrine in sia,and Platonism in 2urope' 4et us not !e ungrateful to it, although it must certainly !econfessed that the worst, the most tiresome, and the most dangerous of errors hitherto has

!een a dogmatist error--namely, Plato5s in ention of Pure Spirit and the Good in Itself'(ut now when it has !een surmounted, when 2urope, rid of this nightmare, can againdraw !reath freely and at least en/oy a healthier--sleep, we, *+OS2 6UT7 IS* 82%U4N2SS ITS24%, are the heirs of all the strength which the struggle against thiserror has fostered' It amounted to the ery in ersion of truth, and the denial of theP29SP2#TI32--the fundamental condition--of life, to spea" of Spirit and the Good asPlato spo"e of them$ indeed one might as", as a physician 1+ow did such a maladyattac" that finest product of anti:uity, Plato? +ad the wic"ed Socrates really corruptedhim? *as Socrates after all a corrupter of youths, and deser ed his hemloc"?1 (ut thestruggle against Plato, or--to spea" plainer, and for the 1people1--the struggle against theecclesiastical oppression of millenniums of #hristianity .%O9 #+9ISITI NIT7 ISP4 TONIS; %O9 T+2 1P2OP4210, produced in 2urope a magnificent tension of soul,such as had not e


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related, "notted, and crocheted to these e il and apparently opposed things--perhaps e enin !eing essentially identical with them' Perhaps& (ut who wishes to concern himselfwith such dangerous 1Perhapses1& %or that in estigation one must await the ad ent of anew order of philosophers, such as will ha e other tastes and inclinations, the re erse ofthose hitherto pre alent--philosophers of the dangerous 1Perhaps1 in e ery sense of the

term' nd to spea" in all seriousness, I see such new philosophers !eginning to appear'B' +a ing "ept a sharp eye on philosophers, and ha ing read !etween their lines longenough, I now say to myself that the greater part of conscious thin"ing must !e countedamong the Instincti e functions, and it is so e en in the case of philosophical thin"ing$one has here to learn anew, as one learned anew a!out heredity and 1innateness'1 s littleas the act of !irth comes into consideration in the whole process and procedure ofheredity, /ust as little is 1!eing-conscious1 OPPOS26 to the instincti e in any decisi esense$ the greater part of the conscious thin"ing of a philosopher is secretly influenced !yhis instincts, and forced into definite channels' nd !ehind all logic and its seemingso ereignty of mo ement, there are aluations, or to spea" more plainly, physiologicaldemands, for the maintenance of a definite mode of life %or e


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to itself, ery far from ha ing the good taste of the courage which goes so far as to let this !e understood, perhaps to warn friend or foe, or in cheerful confidence and self-ridicule'The spectacle of the Tartuffery of old 8ant, e:ually stiff and decent, with which heentices us into the dialectic !y-ways that lead .more correctly mislead0 to his 1categoricalimperati e1-- ma"es us fastidious ones smile, we who find no small amusement in spying

out the su!tle tric"s of old moralists and ethical preachers' Or, still more so, the hocus- pocus in mathematical form, !y means of which Spino)a has, as it were, clad his philosophy in mail and mas"--in fact, the 1lo e of +IS wisdom,1 to translate the termfairly and s:uarely--in order there!y to stri"e terror at once into the heart of the assailantwho should dare to cast a glance on that in inci!le maiden, that Pallas thene --howmuch of personal timidity and ulnera!ility does this mas:uerade of a sic"ly recluse

!etray&

D' It has gradually !ecome clear to me what e ery great philosophy up till now hasconsisted of--namely, the confession of its originator, and a species of in oluntary andunconscious auto-!iography$ and moreo er that the moral .or immoral0 purpose in e ery

philosophy has constituted the true ital germ out of which the entire plant has always

grown' Indeed, to understand how the a!strusest metaphysical assertions of a philosopherha e !een arri ed at, it is always well .and wise0 to first as" oneself 1*hat morality dothey .or does he0 aim at?1 ccordingly, I do not !elie e that an 1impulse to "nowledge1 isthe father of philosophy$ !ut that another impulse, here as elsewhere, has only made useof "nowledge .and mista"en "nowledge&0 as an instrument' (ut whoe er considers thefundamental impulses of man with a iew to determining how far they may ha e hereacted as INSPI9ING G2NII .or as demons and co!olds0, will find that they ha e all

practiced philosophy at one time or another, and that each one of them would ha e !eenonly too glad to loo" upon itself as the ultimate end of e


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not a master& +e, the old school-teacher of Samos, who sat concealed in his little gardenat thens, and wrote three hundred !oo"s, perhaps out of rage and am!itious en y ofPlato, who "nows& Greece too" a hundred years to find out who the garden-god 2picurusreally was' 6id she e er find out?

' There is a point in e ery philosophy at which the 1con iction1 of the philosopher

appears on the scene$ or, to put it in the words of an ancient mysteryd enta it asinus, Pulcher et fortissimus'

F' 7ou desire to 4I32 1according to Nature1? Oh, you no!le Stoics, what fraud of words&Imagine to yoursel es a !eing li"e Nature, !oundlessly e


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the credi!ility of their own !odies a!out as low as the credi!ility of the ocular e idencethat 1the earth stands still,1 and thus, apparently, allowing with complacency theirsecurest possession to escape .for what does one at present !elie e in more firmly than inone5s !ody?0,--who "nows if they are not really trying to win !ac" something which wasformerly an e en securer possession, something of the old domain of the faith of former

times, perhaps the 1immortal soul,1 perhaps 1the old God,1 in short, ideas !y which theycould li e !etter, that is to say, more igorously and more /oyously, than !y 1modernideas1? There is 6IST9UST of these modern ideas in this mode of loo"ing at things, adis!elief in all that has !een constructed yesterday and today$ there is perhaps some slightadmi


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ta"e it seriously, or e en treat it with moral indignation' 2nough, howe er--the worldgrew older, and the dream anished' time came when people ru!!ed their foreheads,and they still ru! them today' People had !een dreaming, and first and foremost--old8ant' 1(y means of a means .faculty01--he had said, or at least meant to say' (ut, is that--an answer? n eA' s regards materialistic atomism, it is one of the !est- refuted theories that ha e !eenad anced, and in 2urope there is now perhaps no one in the learned world so unscholarlyas to attach serious signification to it, e


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soul,1 and 1soul of su!/ecti e multiplicity,1 and 1soul as social structure of the instinctsand passions,1 want henceforth to ha e legitimate rights in science' In that the N2*

psychologist is a!out to put an end to the superstitions which ha e hitherto flourishedwith almost tropical luC' It is perhaps /ust dawning on fi e or si< minds that natural philosophy is only aworld-e@' To study physiology with a clear conscience, one must insist on the fact that thesense-organs are not phenomena in the sense of the idealistic philosophy$ as such theycertainly could not !e causes& Sensualism, therefore, at least as regulati e hypothesis, ifnot as heuristic principle' *hat? nd others say e en that the e


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is something fundamentally a!surd' #onse:uently, the e


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> ' It is certainly not the least charm of a theory that it is refuta!le$ it is precisely there!ythat it attracts the more su!tle minds' It seems that the hundred-times-refuted theory ofthe 1free will1 owes its persistence to this charm alone$ some one is always appearingwho feels himself strong enough to refute it'

>F' Philosophers are accustomed to spea" of the will as though it were the !est-"nown

thing in the world$ indeed, Schopenhauer has gi en us to understand that the will alone isreally "nown to us, a!solutely and completely "nown, without deduction or addition' (utit again and again seems to me that in this case Schopenhauer also only did what

philosophers are in the ha!it of doing-he seems to ha e adopted a POPU4 9P92=U6I#2 and e


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1%reedom of *ill1--that is the e


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than ;unchausen daring, to pull oneself up into e


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!efore your eyes, that almost e ery word, and the word 1tyranny1 itself, would e entuallyseem unsuita!le, or li"e a wea"ening and softening metaphor--as !eing too human$ andwho should, ne ertheless, end !y asserting the same a!out this world as you do, namely,that it has a 1necessary1 and 1calcula!le1 course, NOT, howe er, !ecause laws o!tain init, !ut !ecause they are a!solutely 4 #8ING, and e ery power effects its ultimate

conse:uences e ery moment' Granted that this also is only interpretation--and you will !eeager enough to ma"e this o!/ection?--well, so much the !etter'

AB' ll psychology hitherto has run aground on moral pre/udices and timidities, it has notdared to launch out into the depths' In so far as it is allowa!le to recogni)e in that whichhas hitherto !een written, e idence of that which has hitherto !een "ept silent, it seems asif no!ody had yet har!oured the notion of psychology as the ;orphology and62324OP;2NT-6O#T9IN2 O% T+2 *I44 TO PO*29, as I concei e of it' The

power of moral pre/udices has penetrated deeply into the most intellectual world, theworld apparently most indifferent and unpre/udiced, and has o! iously operated in anin/urious, o!structi e, !linding, and distorting manner' proper physio-psychology has tocontend with unconscious antagonism in the heart of the in estigator, it has 1the heart1

against it e en a doctrine of the reciprocal conditionalness of the 1good1 and the 1!ad1impulses, causes .as refined immorality0 distress and a ersion in a still strong and manlyconscience--still more so, a doctrine of the deri ation of all good impulses from !ad ones'If, howe er, a person should regard e en the emotions of hatred, en y, co etousness, andimperiousness as life-conditioning emotions, as factors which must !e present,fundamentally and essentially, in the general economy of life .which must, therefore, !efurther de eloped if life is to !e further de eloped0, he will suffer from such a iew ofthings as from sea-sic"ness' nd yet this hypothesis is far from !eing the strangest andmost painful in this immense and almost new domain of dangerous "nowledge, and thereare in fact a hundred good reasons why e ery one should "eep away from it who # N doso& On the other hand, if one has once drifted hither with one5s !ar", well& ery good&

now let us set our teeth firmly& let us open our eyes and "eep our hand fast on the helm&*e sail away right O329 morality, we crush out, we destroy perhaps the remains of ourown morality !y daring to ma"e our oyage thither--!ut what do *2 matter' Ne er yetdid a P9O%OUN629 world of insight re eal itself to daring tra elers and ad enturers,and the psychologist who thus 1ma"es a sacrifice1--it is not the sacrifi)io dell5 intelletto,on the contrary&--will at least !e entitled to demand in return that psychology shall oncemore !e recogni)ed as the :ueen of the sciences, for whose ser ice and e:uipment theother sciences e


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aw"wardness, and that it will continue to tal" of opposites where there are only degreesand many refinements of gradation$ it is e:ually to !e hoped that the incarnated Tartufferyof morals, which now !elongs to our uncon:uera!le 1flesh and !lood,1 will turn thewords round in the mouths of us discerning ones' +ere and there we understand it, andlaugh at the way in which precisely the !est "nowledge see"s most to retain us in this

SI;P4I%I26, thoroughly artificial, suita!ly imagined, and suita!ly falsified world at theway in which, whether it will or not, it lo es error, !ecause, as li ing itself, it lo es life&

A@' fter such a cheerful commencement, a serious word would fain !e heard$ it appealsto the most serious minds' Ta"e care, ye philosophers and friends of "nowledge, and

!eware of martyrdom& Of suffering 1for the truth5s sa"e1& e en in your own defense& Itspoils all the innocence and fine neutrality of your conscience$ it ma"es you headstrongagainst o!/ections and red rags$ it stupefies, animali)es, and !rutali)es, when in thestruggle with danger, slander, suspicion, e


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their e


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easy-going, and thin" that as friends they ha e a right to ease, one does well at the eryfirst to grant them a play-ground and romping-place for misunderstanding--one can thuslaugh still$ or get rid of them altogether, these good friends-- and laugh then also&

A ' *hat is most difficult to render from one language into another is the T2;PO of itsstyle, which has its !asis in the character of the race, or to spea" more physiologically, in

the a erage T2;PO of the assimilation of its nutriment' There are honestly meanttranslations, which, as in oluntary ulgari)ations, are almost falsifications of the original,merely !ecause its li ely and merry T2;PO .which o erleaps and o! iates all dangers inword and e


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BA' Throughout the longest period of human history--one calls it the prehistoric period--the alue or non- alue of an action was inferred from its #ONS2LU2N#2S$ the actionin itself was not ta"en into consideration, any more than its origin$ !ut pretty much as in#hina at present, where the distinction or disgrace of a child redounds to its parents, theretro-operating power of success or failure was what induced men to thin" well or ill of

an action' 4et us call this period the P92-;O9 4 period of man"ind$ the imperati e,18now thyself&1 was then still un"nown' --In the last ten thousand years, on the otherhand, on certain large portions of the earth, one has gradually got so far, that one nolonger lets the conse:uences of an action, !ut its origin, decide with regard to its worth agreat achie ement as a whole, an important refinement of ision and of criterion, theunconscious effect of the supremacy of aristocratic alues and of the !elief in 1origin,1the mar" of a period which may !e designated in the narrower sense as the ;O9 4 onethe first attempt at self-"nowledge is there!y made' Instead of the conse:uences, theorigin--what an in ersion of perspecti e& nd assuredly an in ersion effected only afterlong struggle and wa ering& To !e sure, an ominous new superstition, a peculiarnarrowness of interpretation, attained supremacy precisely there!y the origin of an action

was interpreted in the most definite sense possi!le, as origin out of an INT2NTION$ people were agreed in the !elief that the alue of an action lay in the alue of itsintention' The intention as the sole origin and antecedent history of an action under theinfluence of this pre/udice moral praise and !lame ha e !een !estowed, and men ha e

/udged and e en philosophi)ed almost up to the present day'--Is it not possi!le, howe er,that the necessity may now ha e arisen of again ma"ing up our minds with regard to there ersing and fundamental shifting of alues, owing to a new self-consciousness andacuteness in man--is it not possi!le that we may !e standing on the threshold of a periodwhich to !egin with, would !e distinguished negati ely as U4T9 -;O9 4 nowadayswhen, at least among us immoralists, the suspicion arises that the decisi e alue of anaction lies precisely in that which is NOT INT2NTION 4, and that all itsintentionalness, all that is seen, sensi!le, or 1sensed1 in it, !elongs to its surface or s"in--which, li"e e ery s"in, !etrays something, !ut #ON#2 4S still more? In short, we

!elie e that the intention is only a sign or symptom, which first re:uires an e


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him who en/oys their fruit, and also the mere spectator--that is still no argument in their% 3OU9, !ut /ust calls for caution' 4et us therefore !e cautious&

BC' t whate er standpoint of philosophy one may place oneself nowadays, seen frome ery position, the 299ON2OUSN2SS of the world in which we thin" we li e is thesurest and most certain thing our eyes can light upon we find proof after proof thereof,

which would fain allure us into surmises concerning a decepti e principle in the 1natureof things'1 +e, howe er, who ma"es thin"ing itself, and conse:uently 1the spirit,1responsi!le for the falseness of the world--an honoura!le e


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B@' O 3oltaire& O humanity& O idiocy& There is something tic"lish in 1the truth,1 and inthe S2 9#+ for the truth$ and if man goes a!out it too humanely--1il ne cherche le rai:ue pour faire le !ien1--I wager he finds nothing&

BD' Supposing that nothing else is 1gi en1 as real !ut our world of desires and passions,that we cannot sin" or rise to any other 1reality1 !ut /ust that of our impulses--for

thin"ing is only a relation of these impulses to one another --are we not permitted toma"e the attempt and to as" the :uestion whether this which is 1gi en1 does notSU%%I#2, !y means of our counterparts, for the understanding e en of the so-calledmechanical .or 1material10 world? I do not mean as an illusion, a 1sem!lance,1 a1representation1 .in the (er"eleyan and Schopenhauerian sense0, !ut as possessing thesame degree of reality as our emotions themsel es--as a more primiti e form of the worldof emotions, in which e erything still lies loc"ed in a mighty unity, which afterwards

!ranches off and de elops itself in organic processes .naturally also, refines andde!ilitates0--as a "ind of instincti e life in which all organic functions, including self-regulation, assimilation, nutrition, secretion, and change of matter, are still syntheticallyunited with one another--as a P9I; 97 %O9; of life?--In the end, it is not only

permitted to ma"e this attempt, it is commanded !y the conscience of 4OGI# 4;2T+O6' Not to assume se eral "inds of causality, so long as the attempt to get alongwith a single one has not !een pushed to its furthest e


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ITS aspect endura!le'--Or rather, has not this already happened? +a e not we oursel es !een--that 1no!le posterity1? nd, in so far as we now comprehend this, is it not--there!yalready past?

BF' No!ody will ery readily regard a doctrine as true merely !ecause it ma"es peoplehappy or irtuous--e


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heads of his friends$ and supposing he does not desire it, his eyes will some day !eopened to the fact that there is ne ertheless a mas" of him there--and that it is well to !eso' 2 ery profound spirit needs a mas"$ nay, more, around e ery profound spirit therecontinually grows a mas", owing to the constantly false, that is to say, SUP29%I#I 4interpretation of e ery word he utters, e ery step he ta"es, e ery sign of life he manifests'

C>' One must su!/ect oneself to one5s own tests that one is destined for independence andcommand, and do so at the right time' One must not a oid one5s tests, although theyconstitute perhaps the most dangerous game one can play, and are in the end tests madeonly !efore oursel es and !efore no other /udge' Not to clea e to any person, !e it e enthe dearest--e ery person is a prison and also a recess' Not to clea e to a fatherland, !e ite en the most suffering and necessitous--it is e en less difficult to detach one5s heart froma ictorious fatherland' Not to clea e to a sympathy, !e it e en for higher men, intowhose peculiar torture and helplessness chance has gi en us an insight' Not to clea e to ascience, though it tempt one with the most alua!le disco eries, apparently speciallyreser ed for us' Not to clea e to one5s own li!eration, to the oluptuous distance andremoteness of the !ird, which always flies further aloft in order always to see more under

it--the danger of the flier' Not to clea e to our own irtues, nor !ecome as a whole aictim to any of our specialties, to our 1hospitality1 for instance, which is the danger of

dangers for highly de eloped and wealthy souls, who deal prodigally, almost indifferentlywith themsel es, and push the irtue of li!erality so far that it !ecomes a ice' One must"now how TO #ONS2932 ON2S24%--the !est test of independence'

CA' new order of philosophers is appearing$ I shall enture to !apti)e them !y a namenot without danger' s far as I understand them, as far as they allow themsel es to !eunderstood--for it is their nature to *IS+ to remain something of a pu))le--these

philosophers of the future might rightly, perhaps also wrongly, claim to !e designated as1tempters'1 This name itself is after all only an attempt, or, if it !e preferred, a temptation'

CB' *ill they !e new friends of 1truth,1 these coming philosophers? 3ery pro!a!ly, for all philosophers hitherto ha e lo ed their truths' (ut assuredly they will not !e dogmatists' Itmust !e contrary to their pride, and also contrary to their taste, that their truth should still

!e truth for e ery one--that which has hitherto !een the secret wish and ultimate purposeof all dogmatic efforts' 1;y opinion is ;7 opinion another person has not easily a rightto it1--such a philosopher of the future will say, perhaps' One must renounce the !ad tasteof wishing to agree with many people' 1Good1 is no longer good when one5s neigh!ourta"es it into his mouth' nd how could there !e a 1common good1& The e


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which, li"e a fog, has too long made the conception of 1free spirit1 o!scure' In e erycountry of 2urope, and the same in merica, there is at present something which ma"esan a!use of this name a ery narrow, prepossessed, enchained class of spirits, who desirealmost the opposite of what our intentions and instincts prompt--not to mention that inrespect to the N2* philosophers who are appearing, they must still more !e closed

windows and !olted doors' (riefly and regretta!ly, they !elong to the 42324429S,these wrongly named 1free spirits1--as gli!-tongued and scri!e-fingered sla es of thedemocratic taste and its 1modern ideas1 all of them men without solitude, without

personal solitude, !lunt honest fellows to whom neither courage nor honoura!le conductought to !e denied, only, they are not free, and are ludicrously superficial, especially intheir innate partiality for seeing the cause of almost 44 human misery and failure in theold forms in which society has hitherto e


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ones under the mantles of light, appropriators, although we resem!le heirs andspendthrifts, arrangers and collectors from morning till night, misers of our wealth andour full-crammed drawers, economical in learning and forgetting, in enti e in scheming,sometimes proud of ta!les of categories, sometimes pedants, sometimes night-owls ofwor" e en in full day, yea, if necessary, e en scarecrows--and it is necessary nowadays,

that is to say, inasmuch as we are the !orn, sworn, /ealous friends of SO4ITU62, of ourown profoundest midnight and midday solitude--such "ind of men are we, we free spirits&nd perhaps ye are also something of the same "ind, ye coming ones? ye N2*

philosophers?

C@' The human soul and its limits, the range of man5s inner e


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a!surdissimum, in the form of which 1faith1 comes to it' ;odern men, with theiro!tuseness as regards all #hristian nomenclature, ha e no longer the sense for the terri!lysuperlati e conception which was implied to an anti:ue taste !y the parado< of theformula, 1God on the #ross1' +itherto there had ne er and nowhere !een such !oldnessin in ersion, nor anything at once so dreadful, :uestioning, and :uestiona!le as this

formula it promised a trans aluation of all ancient alues--It was the Orient, theP9O%OUN6 Orient, it was the Oriental sla e who thus too" re enge on 9ome and itsno!le, light-minded toleration, on the 9oman 1#atholicism1 of non-faith, and it wasalways not the faith, !ut the freedom from the faith, the half-stoical and smilingindifference to the seriousness of the faith, which made the sla es indignant at theirmasters and re olt against them' 12nlightenment1 causes re olt, for the sla e desires theunconditioned, he understands nothing !ut the tyrannous, e en in morals, he lo es as hehates, without NU N#2, to the ery depths, to the point of pain, to the point ofsic"ness--his many +I662N sufferings ma"e him re olt against the no!le taste whichseems to 62N7 suffering' The s"epticism with regard to suffering, fundamentally onlyan attitude of aristocratic morality, was not the least of the causes, also, of the last great

sla e-insurrection which !egan with the %rench 9e olution'CE' *here er the religious neurosis has appeared on the earth so far, we find it connectedwith three dangerous prescriptions as to regimen solitude, fasting, and se


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happened principally !ecause psychology had placed itself under the dominion of morals, !ecause it (24I2326 in oppositions of moral alues, and saw, read, andINT29P92T26 these oppositions into the te


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in it, which modestly and unconsciously longs for a UNIO ;7STI# 2T P+7SI# , asin the case of ;adame de Guyon' In many cases it appears, curiously enough, as thedisguise of a girl5s or youth5s pu!erty$ here and there e en as the hysteria of an old maid,also as her last am!ition' The #hurch has fre:uently canoni)ed the woman in such a case'

@>' The mightiest men ha e hitherto always !owed re erently !efore the saint, as the

enigma of self-su!/ugation and utter oluntary pri ation--why did they thus !ow? Theydi ined in him-- and as it were !ehind the :uestiona!leness of his frail and wretchedappearance--the superior force which wished to test itself !y such a su!/ugation$ thestrength of will, in which they recogni)ed their own strength and lo e of power, and"new how to honour it they honoured something in themsel es when they honoured thesaint' In addition to this, the contemplation of the saint suggested to them a suspicionsuch an enormity of self- negation and anti-naturalness will not ha e !een co eted fornothing--they ha e said, in:uiringly' There is perhaps a reason for it, some ery greatdanger, a!out which the ascetic might wish to !e more accurately informed through hissecret interlocutors and isitors? In a word, the mighty ones of the world learned to ha ea new fear !efore him, they di ined a new power, a strange, still uncon:uered enemy --it

was the 1*ill to Power1 which o!liged them to halt !efore the saint' They had to :uestionhim'

@A' In the =ewish 1Old Testament,1 the !oo" of di ine /ustice, there are men, things, andsayings on such an immense scale, that Gree" and Indian literature has nothing tocompare with it' One stands with fear and re erence !efore those stupendous remains ofwhat man was formerly, and one has sad thoughts a!out old sia and its little out-pushed

peninsula 2urope, which would li"e, !y all means, to figure !efore sia as the 1Progressof ;an"ind'1 To !e sure, he who is himself only a slender, tame house-animal, and"nows only the wants of a house-animal .li"e our cultured people of today, including the#hristians of 1cultured1 #hristianity0, need neither !e ama)ed nor e en sad amid thoseruins--the taste for the Old Testament is a touchstone with respect to 1great1 and 1small1

perhaps he will find that the New Testament, the !oo" of grace, still appeals more to hisheart .there is much of the odour of the genuine, tender, stupid !eadsman and petty soulin it0' To ha e !ound up this New Testament .a "ind of 9O#O#O of taste in e eryrespect0 along with the Old Testament into one !oo", as the 1(i!le,1 as 1The (oo" inItself,1 is perhaps the greatest audacity and 1sin against the Spirit1 which literary 2uropehas upon its conscience'

@B' *hy theism nowadays? 1The father1 in God is thoroughly refuted$ e:ually so 1the /udge,1 1the rewarder'1 lso his 1free will1 he does not hear--and e en if he did, hewould not "now how to help' The worst is that he seems incapa!le of communicatinghimself clearly$ is he uncertain?--This is what I ha e made out .!y :uestioning and

listening at a ariety of con ersations0 to !e the cause of the decline of 2uropean theism$it appears to me that though the religious instinct is in igorous growth,--it re/ects thetheistic satisfaction with profound distrust'

@C' *hat does all modern philosophy mainly do? Since 6escartes-- and indeed more indefiance of him than on the !asis of his procedure--an TT2NT T has !een made on the

part of all philosophers on the old conception of the soul, under the guise of a criticism ofthe su!/ect and predicate conception--that is to say, an TT2NT T on the fundamental

presupposition of #hristian doctrine' ;odern philosophy, as epistemological s"epticism,


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is secretly or openly NTI-#+9ISTI N, although .for "eener ears, !e it said0 !y nomeans anti-religious' %ormerly, in effect, one !elie ed in 1the soul1 as one !elie ed ingrammar and the grammatical su!/ect one said, 1I1 is the condition, 1thin"1 is the

predicate and is conditioned--to thin" is an acti ity for which one ;UST suppose asu!/ect as cause' The attempt was then made, with mar elous tenacity and su!tlety, to see

if one could not get out of this net,--to see if the opposite was not perhaps true 1thin"1the condition, and 1I1 the conditioned$ 1I,1 therefore, only a synthesis which has !een; 62 !y thin"ing itself' 8 NT really wished to pro e that, starting from the su!/ect,the su!/ect could not !e pro ed--nor the o!/ect either the possi!ility of an PP 92NT2 IST2N#2 of the su!/ect, and therefore of 1the soul,1 may not always ha e !eenstrange to him,--the thought which once had an immense power on earth as the 3edanta

philosophy'

@@' There is a great ladder of religious cruelty, with many rounds$ !ut three of these arethe most important' Once on a time men sacrificed human !eings to their God, and

perhaps /ust those they lo ed the !est--to this category !elong the firstling sacrifices of all primiti e religions, and also the sacrifice of the 2mperor Ti!erius in the ;ithra-Grotto on

the Island of #apri, that most terri!le of all 9oman anachronisms' Then, during the moralepoch of man"ind, they sacrificed to their God the strongest instincts they possessed,their 1nature1$ T+IS festal /oy shines in the cruel glances of ascetics and 1anti-natural1fanatics' %inally, what still remained to !e sacrificed? *as it not necessary in the end formen to sacrifice e erything comforting, holy, healing, all hope, all faith in hiddenharmonies, in future !lessedness and /ustice? *as it not necessary to sacrifice Godhimself, and out of cruelty to themsel es to worship stone, stupidity, gra ity, fate,nothingness? To sacrifice God for nothingness--this parado


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solemn conceptions that ha e caused the most fighting and suffering, the conceptions1God1 and 1sin,1 will one day seem to us of no more importance than a child5s playthingor a child5s pain seems to an old man$-- and perhaps another plaything and another painwill then !e necessary once more for 1the old man1--always childish enough, an eternalchild&

@ ' +as it !een o!ser ed to what e


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may !e /ust the depth of his tolerance and humanity which prompts him to a oid thedelicate trou!le which tolerance itself !rings with it'--2 ery age has its own di ine typeof nai ete, for the disco ery of which other ages may en y it and how much nai ete--adora!le, childli"e, and !oundlessly foolish nai ete is in ol ed in this !elief of thescholar in his superiority, in the good conscience of his tolerance, in the unsuspecting,

simple certainty with which his instinct treats the religious man as a lower and lessalua!le type, !eyond, !efore, and (O32 which he himself has de eloped--he, the littlearrogant dwarf and mo!-man, the sedulously alert, head-and-hand drudge of 1ideas,1 of1modern ideas1&

@F' *hoe er has seen deeply into the world has dou!tless di ined what wisdom there isin the fact that men are superficial' It is their preser ati e instinct which teaches them to

!e flighty, lightsome, and false' +ere and there one finds a passionate and e


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o ercoming resistance in the e


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a!o e-mentioned to the SU9P4US of failures in life? They endea our to preser e and"eep ali e whate er can !e preser ed$ in fact, as the religions %O9 SU%%2929S, theyta"e the part of these upon principle$ they are always in fa our of those who suffer fromlife as from a disease, and they would fain treat e ery other e


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DC' 18nowledge for its own sa"e1 -- that is the last snare laid !y morality we are there!ycompletely entangled in morals once more'

D@' The charm of "nowledge would !e small, were it not so much shame has to !eo ercome on the way to it'

D@ ' *e are most dishonoura!le towards our God he is not P29;ITT26 to sin'

DD' The tendency of a person to degrade himself, to allow himself to !e ro!!ed, decei ed,and e


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C' *oman learns how to hate in proportion as she--forgets how to charm'

@' The same emotions are in man and woman, !ut in different T2;PO therefore manand woman ne er cease to misunderstand one another'

D' In the !ac"ground of all their personal anity, women themsel es ha e still theirimpersonal scorn--for 1woman1'

E' %2TT2926 +2 9T, %922 SPI9IT--*hen one firmly fetters one5s heart and "eeps it prisoner, one can allow one5s spirit many li!erties I said this once !efore' (ut people donot !elie e it when I say so, unless they "now it already'

' One !egins to distrust ery cle er persons when they !ecome em!arrassed'

F' 6readful e


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> @' The pia fraus is still more repugnant to the taste .the 1piety10 of the free spirit .the1pious man of "nowledge10 than the impia fraus' +ence the profound lac" of /udgment, incomparison with the #hurch, characteristic of the type 1free spirit1--as ITS non-freedom'

> D' (y means of music the ery passions en/oy themsel es'

> E' sign of strong character, when once the resolution has !een ta"en, to shut the eare en to the !est counter-arguments' Occasionally, therefore, a will to stupidity'

> ' There is no such thing as moral phenomena, !ut only a moral interpretation of phenomena'

> F' The criminal is often enough not e:ual to his deed he e


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>AD' nation is a detour of nature to arri e at si< or se en great men'--7es, and then toget round them'

>AE' In the eyes of all true women science is hostile to the sense of shame' They feel as ifone wished to peep under their s"in with it--or worse still& under their dress and finery'

>A ' The more a!stract the truth you wish to teach, the more must you allure the senses toit'

>AF' The de il has the most eB>' The seBB' +e who cannot find the way to +IS ideal, li es more fri olously and shamelesslythan the man without an ideal'

>BC' %rom the senses originate all trustworthiness, all good conscience, all e idence oftruth'

>B@' Pharisaism is not a deterioration of the good man$ a considera!le part of it is ratheran essential condition of !eing good'

>BD' The one see"s an accoucheur for his thoughts, the other see"s some one whom hecan assist a good con ersation thus originates'

>BE' In intercourse with scholars and artists one readily ma"es mista"es of opposite"inds in a remar"a!le scholar one not infre:uently finds a mediocre man$ and often, e enin a mediocre artist, one finds a ery remar"a!le man'

>B ' *e do the same when awa"e as when dreaming we only in ent and imagine himwith whom we ha e intercourse--and forget it immediately'

>BF' In re enge and in lo e woman is more !ar!arous than man'

>C ' 63I#2 S 9I6642'--1If the !and is not to !rea", !ite it first--secure to ma"e&1

>C>' The !elly is the reason why man does not so readily ta"e himself for a God'

>CA' The chastest utterance I e er heard 16ans le erita!le amour c5est I l5ame :uien eloppe le corps'1

>CB' Our anity would li"e what we do !est to pass precisely for what is most difficult tous'--#oncerning the origin of many systems of morals'

>CC' *hen a woman has scholarly inclinations there is generally something wrong withher se


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>C@' #omparing man and woman generally, one may say that woman would not ha e thegenius for adornment, if she had not the instinct for the S2#ON6 97 role'

>CD' +e who fights with monsters should !e careful lest he there!y !ecome a monster'nd if thou ga)e long into an a!yss, the a!yss will also ga)e into thee'

>CE' %rom old %lorentine no els--moreo er, from life (uona femmina e mala femminauol !astone'--Sacchetti, No ' D'

>C ' To seduce their neigh!our to a fa oura!le opinion, and afterwards to !elie eimplicitly in this opinion of their neigh!our--who can do this con/uring tric" so well aswomen?

>CF' That which an age considers e il is usually an unseasona!le echo of what wasformerly considered good--the ata ism of an old ideal'

>@ ' round the hero e erything !ecomes a tragedy$ around the demigod e erything !ecomes a satyr-play$ and around God e erything !ecomes--what? perhaps a 1world1?

>@>' It is not enough to possess a talent one must also ha e your permission to possess

it$--eh, my friends?>@A' 1*here there is the tree of "nowledge, there is always Paradise1 so say the mostancient and the most modern serpents'

>@B' *hat is done out of lo e always ta"es place !eyond good and e il'

>@C' O!/ection, e asion, /oyous distrust, and lo e of irony are signs of health$ e erythinga!solute !elongs to pathology'

>@@' The sense of the tragic increases and declines with sensuousness'

>@D' Insanity in indi iduals is something rare--!ut in groups, parties, nations, and epochsit is the rule'

>@E' The thought of suicide is a great consolation !y means of it one gets successfullythrough many a !ad night'

>@ ' Not only our reason, !ut also our conscience, truc"les to our strongest impulse--thetyrant in us'

>@F' One ;UST repay good and ill$ !ut why /ust to the person who did us good or ill?

>D ' One no longer lo es one5s "nowledge sufficiently after one has communicated it'

>D>' Poets act shamelessly towards their e


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>DD' One may indeed lie with the mouth$ !ut with the accompanying grimace onene ertheless tells the truth'

>DE' To igorous men intimacy is a matter of shame--and something precious'

>D ' #hristianity ga e 2ros poison to drin"$ he did not die of it, certainly, !ut degeneratedto 3ice'

>DF' To tal" much a!out oneself may also !e a means of concealing oneself'

>E ' In praise there is more o!trusi eness than in !lame'

>E>' Pity has an almost ludicrous effect on a man of "nowledge, li"e tender hands on a#yclops'

>EA' One occasionally em!races some one or other, out of lo e to man"ind .!ecause onecannot em!race all0$ !ut this is what one must ne er confess to the indi idual'

>EB' One does not hate as long as one disesteems, !ut only when one esteems e:ual orsuperior'

>EC' 7e Utilitarians--ye, too, lo e the UTI42 only as a 32+I#42 for your inclinations,--ye, too, really find the noise of its wheels insupporta!le&

>E@' One lo es ultimately one5s desires, not the thing desired'

>ED' The anity of others is only counter to our taste when it is counter to our anity'

>EE' *ith regard to what 1truthfulness1 is, perhaps no!ody has e er !een sufficientlytruthful'

>E ' One does not !elie e in the follies of cle er men what a forfeiture of the rights ofman&

>EF' The conse:uences of our actions sei)e us !y the foreloc", ery indifferent to the factthat we ha e meanwhile 1reformed'1

> ' There is an innocence in lying which is the sign of good faith in a cause'

> >' It is inhuman to !less when one is !eing cursed'

> A' The familiarity of superiors em!itters one, !ecause it may not !e returned'

> B' 1I am affected, not !ecause you ha e decei ed me, !ut !ecause I can no longer !elie e in you'1

> C' There is a haughtiness of "indness which has the appearance of wic"edness'

> @' 1I disli"e him'1--*hy?--1I am not a match for him'1--6id any one e er answer so?

> D' The moral sentiment in 2urope at present is perhaps as su!tle, !elated, di erse,

sensiti e, and refined, as the 1Science of ;orals1 !elonging thereto is recent, initial,aw"ward, and coarse-fingered --an interesting contrast, which sometimes !ecomesincarnate and o! ious in the ery person of a moralist' Indeed, the e


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of worth, which li e, grow, propagate, and perish--and perhaps attempts to gi e a clearidea of the recurring and more common forms of these li ing crystalli)ations--as

preparation for a T+2O97 O% T7P2S of morality' To !e sure, people ha e not hitherto !een so modest' ll the philosophers, with a pedantic and ridiculous seriousness,demanded of themsel es something ery much higher, more pretentious, and

ceremonious, when they concerned themsel es with morality as a science they wanted toGI32 ( SI# to morality-- and e ery philosopher hitherto has !elie ed that he hasgi en it a !asis$ morality itself, howe er, has !een regarded as something 1gi en'1 +owfar from their aw"ward pride was the seemingly insignificant pro!lem--left in dust anddecay--of a description of forms of morality, notwithstanding that the finest hands andsenses could hardly !e fine enough for it& It was precisely owing to moral philosophers5"nowing the moral facts imperfectly, in an ar!itrary epitome, or an accidentala!ridgement--perhaps as the morality of their en ironment, their position, their church,their Meitgeist, their climate and )one--it was precisely !ecause they were !adlyinstructed with regard to nations, eras, and past ages, and were !y no means eager to"now a!out these matters, that they did not e en come in sight of the real pro!lems of

morals--pro!lems which only disclose themsel es !y a comparison of ; N7 "inds ofmorality' In e ery 1Science of ;orals1 hitherto, strange as it may sound, the pro!lem ofmorality itself has !een O;ITT26 there has !een no suspicion that there was anything

pro!lematic there& That which philosophers called 1gi ing a !asis to morality,1 andendea oured to reali)e, has, when seen in a right light, pro ed merely a learned form ofgood % IT+ in pre ailing morality, a new means of its 2 P92SSION, conse:uently /usta matter-of-fact within the sphere of a definite morality, yea, in its ultimate moti e, a sortof denial that it is 4 *%U4 for this morality to !e called in :uestion--and in any case there erse of the testing, analy)ing, dou!ting, and i isecting of this ery faith' +ear, forinstance, with what innocence--almost worthy of honour--Schopenhauer represents hisown tas", and draw your conclusions concerning the scientificness of a 1Science1 whoselatest master still tal"s in the strain of children and old wi es 1The principle,1 he says.page >BD of the Grundpro!leme der 2thi"0, J%ootnote Pages @C-@@ of Schopenhauer5s(asis of ;orality, translated !y rthur (' (ulloc", ;' ' .>F B0'K 1the a


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re enge, with others to conceal himself, with others to glorify himself and ga esuperiority and distinction,--this system of morals helps its author to forget, that systemma"es him, or something of him, forgotten, many a moralist would li"e to e


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perhaps in the siatic astrology of former times, or as it is still at the present day in theinnocent, #hristian-moral e


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disguises and multiplicities' In /est, and in +omeric language as well, what is the PlatonicSocrates, if not-- JGree" words inserted here'K

>F>' The old theological pro!lem of 1%aith1 and 18nowledge,1 or more plainly, ofinstinct and reason--the :uestion whether, in respect to the aluation of things, instinctdeser es more authority than rationality, which wants to appreciate and act according to

moti es, according to a 1*hy,1 that is to say, in conformity to purpose and utility--it isalways the old moral pro!lem that first appeared in the person of Socrates, and haddi ided men5s minds long !efore #hristianity' Socrates himself, following, of course, thetaste of his talent--that of a surpassing dialectician--too" first the side of reason$ and, infact, what did he do all his life !ut laugh at the aw"ward incapacity of the no!le

thenians, who were men of instinct, li"e all no!le men, and could ne er gi esatisfactory answers concerning the moti es of their actions? In the end, howe er, thoughsilently and secretly, he laughed also at himself with his finer conscience andintrospection, he found in himself the same difficulty and incapacity' 1(ut why1--he saidto himself-- 1should one on that account separate oneself from the instincts& One must setthem right, and the reason 4SO--one must follow the instincts, !ut at the same time

persuade the reason to support them with good arguments'1 This was the real% 4S2N2SS of that great and mysterious ironist$ he !rought his conscience up to the

point that he was satisfied with a "ind of self-outwitting in fact, he percei ed theirrationality in the moral /udgment'-- Plato, more innocent in such matters, and withoutthe craftiness of the ple!eian, wished to pro e to himself, at the eFA' *hoe er has followed the history of a single science, finds in its de elopment a clueto the understanding of the oldest and commonest processes of all 1"nowledge andcogni)ance1 there, as here, the premature hypotheses, the fictions, the good stupid will to1!elief,1 and the lac" of distrust and patience are first de eloped--our senses learn late,and ne er learn completely, to !e su!tle, relia!le, and cautious organs of "nowledge' Oureyes find it easier on a gi en occasion to produce a picture already often produced, thanto sei)e upon the di ergence and no elty of an impression the latter re:uires more force,more 1morality'1 It is difficult and painful for the ear to listen to anything new$ we hearstrange music !adly' *hen we hear another language spo"en, we in oluntarily attempt toform the sounds into words with which we are more familiar and con ersant--it was thus,for e


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tree' 2 en in the midst of the most remar"a!le e


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may not decei e where one desires to possess1--he is irritated and impatient at the ideathat a mas" of him should rule in the hearts of the people 1I must, therefore, ; 82myself "nown, and first of all learn to "now myself&1 mong helpful and charita!le

people, one almost always finds the aw"ward craftiness which first gets up suita!ly himwho has to !e helped, as though, for instance, he should 1merit1 help, see" /ust T+2I9

help, and would show himself deeply grateful, attached, and su!ser ient to them for allhelp' *ith these conceits, they ta"e control of the needy as a property, /ust as in generalthey are charita!le and helpful out of a desire for property' One finds them /ealous whenthey are crossed or forestalled in their charity' Parents in oluntarily ma"e something li"ethemsel es out of their children--they call that 1education1$ no mother dou!ts at the

!ottom of her heart that the child she has !orne is there!y her property, no father hesitatesa!out his right to +IS O*N ideas and notions of worth' Indeed, in former times fathersdeemed it right to use their discretion concerning the life or death of the newly !orn .asamong the ancient Germans0' nd li"e the father, so also do the teacher, the class, the

priest, and the prince still see in e ery new indi idual an uno!/ectiona!le opportunity fora new possession' The conse:uence is ' ' '

>F@' The =ews--a people 1!orn for sla ery,1 as Tacitus and the whole ancient world say ofthem$ 1the chosen people among the nations,1 as they themsel es say and !elie e--the=ews performed the miracle of the in ersion of aluations, !y means of which life onearth o!tained a new and dangerous charm for a couple of millenniums' Their prophetsfused into one the eFE' The !east of prey and the man of prey .for instance, #aesar (orgia0 arefundamentally misunderstood, 1nature1 is misunderstood, so long as one see"s a1mor!idness1 in the constitution of these healthiest of all tropical monsters and growths,or e en an innate 1hell1 in them--as almost all moralists ha e done hitherto' 6oes it notseem that there is a hatred of the irgin forest and of the tropics among moralists? ndthat the 1tropical man1 must !e discredited at all costs, whether as disease anddeterioration of man"ind, or as his own hell and self-torture? nd why? In fa our of the1temperate )ones1? In fa our of the temperate men? The 1moral1? The mediocre?--This

for the chapter 1;orals as Timidity'1>F ' ll the systems of morals which address themsel es with a iew to their1happiness,1 as it is called--what else are they !ut suggestions for !eha iour adapted tothe degree of 6 NG29 from themsel es in which the indi iduals li e$ recipes for their

passions, their good and !ad propensities, insofar as such ha e the *ill to Power andwould li"e to play the master$ small and great e


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they generali)e where generali)ation is not authori)ed$ all of them spea"ingunconditionally, and ta"ing themsel es unconditionally$ all of them fla oured not merelywith one grain of salt, !ut rather endura!le only, and sometimes e en seducti e, whenthey are o er-spiced and !egin to smell dangerously, especially of 1the other world'1 Thatis all of little alue when estimated intellectually, and is far from !eing 1science,1 much

less 1wisdom1$ !ut, repeated once more, and three times repeated, it is e


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irtues' In cases, howe er, where it is !elie ed that the leader and !ell-wether cannot !edispensed with, attempt after attempt is made nowadays to replace commanders !y thesumming together of cle er gregarious men all representati e constitutions, for e


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instincts, such as the lo e of enterprise, foolhardiness, re engefulness, astuteness,rapacity, and lo e of power, which up till then had not only to !e honoured from the pointof iew of general utility--under other names, of course, than those here gi en--!ut had to

!e fostered and culti ated .!ecause they were perpetually re:uired in the common dangeragainst the common enemies0, are now felt in their dangerousness to !e dou!ly strong--

when the outlets for them are lac"ing--and are gradually !randed as immoral and gi eno er to calumny' The contrary instincts and inclinations now attain to moral honour, thegregarious instinct gradually draws its conclusions' +ow much or how littledangerousness to the community or to e:uality is contained in an opinion, a condition, anemotion, a disposition, or an endowment-- that is now the moral perspecti e, here againfear is the mother of morals' It is !y the loftiest and strongest instincts, when they !rea"out passionately and carry the indi idual far a!o e and !eyond the a erage, and the lowle el of the gregarious conscience, that the self-reliance of the community is destroyed,its !elief in itself, its !ac"!one, as it were, !rea"s, conse:uently these ery instincts will

!e most !randed and defamed' The lofty independent spirituality, the will to stand alone,and e en the cogent reason, are felt to !e dangers, e erything that ele ates the indi idual

a!o e the herd, and is a source of fear to the neigh!our, is henceforth called 23I4, thetolerant, unassuming, self-adapting, self-e:uali)ing disposition, the ;26IO#9IT7 ofdesires, attains to moral distinction and honour' %inally, under ery peacefulcircumstances, there is always less opportunity and necessity for training the feelings tose erity and rigour, and now e ery form of se erity, e en in /ustice, !egins to distur! theconscience, a lofty and rigorous no!leness and self-responsi!ility almost offends, andawa"ens distrust, 1the lam!,1 and still more 1the sheep,1 wins respect' There is a point ofdiseased mellowness and effeminacy in the history of society, at which society itself ta"esthe part of him who in/ures it, the part of the #9I;IN 4, and does so, in fact, seriouslyand honestly' To punish, appears to it to !e somehow unfair--it is certain that the idea of1punishment1 and 1the o!ligation to punish1 are then painful and alarming to people' 1Isit not sufficient if the criminal !e rendered + 9;42SS? *hy should we still punish?Punishment itself is terri!le&1--with these :uestions gregarious morality, the morality offear, draws its ultimate conclusion' If one could at all do away with danger, the cause offear, one would ha e done away with this morality at the same time, it would no longer

!e necessary, it *OU46 NOT #ONSI629 ITS24% any longer necessary&--*hoe ere


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"now, and what the famous serpent of old once promised to teach--they 1"now1 todaywhat is good and e il' It must then sound hard and !e distasteful to the ear, when wealways insist that that which here thin"s it "nows, that which here glorifies itself with

praise and !lame, and calls itself good, is the instinct of the herding human animal, theinstinct which has come and is e er coming more and more to the front, to preponderance

and supremacy o er other instincts, according to the increasing physiologicalappro


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constraints and fasten the "nots which will compel millenniums to ta"e N2* paths' Toteach man the future of humanity as his *I44, as depending on human will, and to ma"e

preparation for ast ha)ardous enterprises and collecti e attempts in rearing andeducating, in order there!y to put an end to the frightful rule of folly and chance whichhas hitherto gone !y the name of 1history1 .the folly of the 1greatest num!er1 is only its

last form0--for that purpose a new type of philosopher and commander will some time orother !e needed, at the ery idea of which e erything that has e


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sigh their instinct and their shame, 1it always %IN6S T+INGS OUT&10' The declarationof independence of the scientific man, his emancipation from philosophy, is one of thesu!tler after-effects of democratic organi)ation and disorgani)ation the self- glorificationand self-conceitedness of the learned man is now e erywhere in full !loom, and in its

!est springtime--which does not mean to imply that in this case self-praise smells sweet'

+ere also the instinct of the populace cries, 1%reedom from all masters&1 and after sciencehas, with the happiest results, resisted theology, whose 1hand-maid1 it had !een too long,it now proposes in its wantonness and indiscretion to lay down laws for philosophy, andin its turn to play the 1master1--what am I saying& to play the P+I4OSOP+29 on its ownaccount' ;y memory-- the memory of a scientific man, if you please&--teems with thenai etes of insolence which I ha e heard a!out philosophy and philosophers from youngnaturalists and old physicians .not to mention the most cultured and most conceited of alllearned men, the philologists and schoolmasters, who are !oth the one and the other !y

profession0' On one occasion it was the specialist and the =ac" +orner who instincti elystood on the defensi e against all synthetic tas"s and capa!ilities$ at another time it wasthe industrious wor"er who had got a scent of OTIU; and refined lu


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G IN under the dominion of science, who at one time or another claimed more fromthemsel es, without ha ing a right to the 1more1 and its responsi!ility--and who now,credita!ly, rancorously, and indicti ely, represent in word and deed, 6IS(24I2% in themaster-tas" and supremacy of philosophy fter all, how could it !e otherwise? Scienceflourishes nowadays and has the good conscience clearly isi!le on its countenance,

while that to which the entire modern philosophy has gradually sun", the remnant of philosophy of the present day, e


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in these cases one emphasi)es the respecta!ility--and yet, in the compulsion of thisconcession, one has the same admi


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the ;O92 G2N29 4 case, and tomorrow he "nows as little as he "new yesterday howto help himself +e does not now ta"e himself seriously and de ote time to himself he isserene, NOT from lac" of trou!le, !ut from lac" of capacity for grasping and dealing with+IS trou!le The ha!itual complaisance with respect to all o!/ects and e


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"ind of safety police$ 1this su!terranean Nay is terri!le& (e still, ye pessimistic moles&1The s"eptic, in effect, that delicate creature, is far too easily frightened$ his conscience isschooled so as to start at e ery Nay, and e en at that sharp, decided 7ea, and feelssomething li"e a !ite there!y' 7ea& and Nay&--they seem to him opposed to morality$ helo es, on the contrary, to ma"e a festi al to his irtue !y a no!le aloofness, while perhaps

he says with ;ontaigne 1*hat do I "now?1 Or with Socrates 1I "now that I "nownothing'1 Or 1+ere I do not trust myself, no door is open to me'1 Or 12 en if the doorwere open, why should I enter immediately?1 Or 1*hat is the use of any hastyhypotheses? It might :uite well !e in good taste to ma"e no hypotheses at all' re youa!solutely o!liged to straighten at once what is croo"ed? to stuff e ery hole with some"ind of oa"um? Is there not time enough for that? +as not the time leisure? Oh, yedemons, can ye not at all * IT? The uncertain also has its charms, the Sphin


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esta!lished itself--in spite of all 9omanticism in music and philosophy--in which theleaning towards masculine s"epticism was decidedly prominent whether, for instance, asfearlessness of ga)e, as courage and sternness of the dissecting hand, or as resolute will todangerous oyages of disco ery, to spirituali)ed North Pole e


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adornment-- ne ertheless they will not want to !e called critics on that account' It willseem to them no small indignity to philosophy to ha e it decreed, as is so welcomenowadays, that 1philosophy itself is criticism and critical science--and nothing elsewhate er&1 Though this estimate of philosophy may en/oy the appro al of all thePositi ists of %rance and Germany .and possi!ly it e en flattered the heart and taste of

8 NT let us call to mind the titles of his principal wor"s0, our new philosophers willsay, notwithstanding, that critics are instruments of the philosopher, and /ust on thataccount, as instruments, they are far from !eing philosophers themsel es& 2 en the great#hinaman of 8onigs!erg was only a great critic'

A>>' I insist upon it that people finally cease confounding philosophical wor"ers, and ingeneral scientific men, with philosophers--that precisely here one should strictly gi e1each his own,1 and not gi e those far too much, these far too little' It may !e necessaryfor the education of the real philosopher that he himself should ha e once stood upon allthose steps upon which his ser ants, the scientific wor"ers of philosophy, remainstanding, and ;UST remain standing he himself must perhaps ha e !een critic, anddogmatist, and historian, and !esides, poet, and collector, and tra eler, and riddle-reader,

and moralist, and seer, and 1free spirit,1 and almost e erything, in order to tra erse thewhole range of human alues and estimations, and that he may (2 (42 with a arietyof eyes and consciences to loo" from a height to any distance, from a depth up to anyheight, from a noo" into any eA' It is always more o! ious to me that the philosopher, as a man IN6ISP2NS (42for the morrow and the day after the morrow, has e er found himself, and + S (22NO(4IG26 to find himself, in contradiction to the day in which he li es$ his enemy hasalways !een the ideal of his day' +itherto all those e


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!een for the sa"e of a N2* greatness of man, a new untrodden path to hisaggrandi)ement' They ha e always disclosed how much hypocrisy, indolence, self-indulgence, and self-neglect, how much falsehood was concealed under the most

enerated types of contemporary morality, how much irtue was OUT4I326, they ha ealways said 1*e must remo e hence to where 7OU are least at home1 In the face of a

world of 1modern ideas,1 which would li"e to confine e ery one in a corner, in a1specialty,1 a philosopher, if there could !e philosophers nowadays, would !e compelledto place the greatness of man, the conception of 1greatness,1 precisely in hiscomprehensi eness and multifariousness, in his all-roundness, he would e en determineworth and ran" according to the amount and ariety of that which a man could !ear andta"e upon himself, according to the 2 T2NT to which a man could stretch hisresponsi!ility Nowadays the taste and irtue of the age wea"en and attenuate the will,nothing is so adapted to the spirit of the age as wea"ness of will conse:uently, in the idealof the philosopher, strength of will, sternness, and capacity for prolonged resolution, mustspecially !e included in the conception of 1greatness1, with as good a right as theopposite doctrine, with its ideal of a silly, renouncing, hum!le, selfless humanity, was

suited to an opposite age--such as the si


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them' They concei e of e ery necessity as trou!lesome, as a painful compulsoryo!edience and state of constraint$ thin"ing itself is regarded !y them as something slowand hesitating, almost as a trou!le, and often enough as 1worthy of the S*2 T of theno!le1--!ut not at all as something easy and di ine, closely related to dancing andeC' OU9 3irtues?--It is pro!a!le that we, too, ha e still our irtues, althoughnaturallythey are not those sincere and massi e irtues on account of which we hold ourgrandfathers in esteem and also at a little distance from us' *e 2uropeans of the day aftertomorrow, we firstlings of the twentieth century--with all our dangerous curiosity, ourmultifariousness and art of disguising, our mellow and seemingly sweetened cruelty insense and spirit--we shall presuma!ly, I% we must ha e irtues, ha e those only whichha e come to agreement with our most secret and heartfelt inclinations, with our mostardent re:uirements well, then, let us loo" for them in our la!yrinths&--where, as we"now, so many things lose themsel es, so many things get :uite lost& nd is thereanything finer than to S2 9#+ for one5s own irtues? Is it not almost to (24I232 inone5s own irtues? (ut this 1!elie ing in one5s own irtues1--is it not practically the sameas what was formerly called one5s 1good conscience,1 that long, respecta!le pigtail of anidea, which our grandfathers used to hang !ehind their heads, and often enough also

!ehind their understandings? It seems, therefore, that howe er little we may imagineoursel es to !e old-fashioned and grandfatherly respecta!le in other respects, in one thingwe are ne ertheless the worthy grandchildren of our grandfathers, we last 2uropeans with


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pri ileges, are e:ual to them, they contend for the 1e:uality of all !efore God,1 andalmost N226 the !elief in God for this purpose' It is among them that the most powerfulantagonists of atheism are found' If any one were to say to them 1 lofty spirituality is

!eyond all comparison with the honesty and respecta!ility of a merely moral man1--itwould ma"e them furious, I shall ta"e care not to say so' I would rather flatter them with

my theory that lofty spirituality itself e


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(ut one should not !e too much in the right if one wishes to ha e the laughers on ON25SO*N side$ a grain of wrong pertains e en to good taste'

AAA' *here er sympathy .fellow-suffering0 is preached nowadays-- and, if I gatherrightly, no other religion is any longer preached--let the psychologist ha e his ears openthrough all the anity, through all the noise which is natural to these preachers .as to all

preachers0, he will hear a hoarse, groaning, genuine note of S24%-#ONT2;PT' It !elongs to the o ershadowing and uglifying of 2urope, which has !een on the increasefor a century .the first symptoms of which are already specified documentarily in athoughtful letter of Galiani to ;adame d52pinay0--I% IT IS NOT 92 447 T+2 # US2T+292O%& The man of 1modern ideas,1 the conceited ape, is e


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the taste and tongue for e erything where!y it immediately pro es itself to !e anIGNO(42 sense' %or instance, we en/oy +omer once more it is perhaps our happiestac:uisition that we "now how to appreciate +omer, whom men of distinguished culture.as the %rench of the se enteenth century, li"e Saint- 2 remond, who reproached him forhis 2SP9IT 3 ST2, and e en 3oltaire, the last echo of the century0 cannot and could not

so easily appropriate--whom they scarcely permitted themsel es to en/oy' The erydecided 7ea and Nay of their palate, their promptly ready disgust, their hesitatingreluctance with regard to e erything strange, their horror of the !ad taste e en of li elycuriosity, and in general the a erseness of e ery distinguished and self-sufficing cultureto a ow a new desire, a dissatisfaction with its own condition, or an admiration of what isstrange all this determines and disposes them unfa oura!ly e en towards the !est thingsof the world which are not their property or could not !ecome their prey--and no facultyis more unintelligi!le to such men than /ust this historical sense, with its truc"ling,

ple!eian curiosity' The case is not different with Sha"espeare, that mar elous Spanish-;oorish-Sa


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Sympathy for you&--to !e sure, that is not sympathy as you understand it it is notsympathy for social 1distress,1 for 1society1 with its sic" and misfortuned, for thehereditarily icious and defecti e who lie on the ground around us$ still less is itsympathy for the grum!ling, e


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to its help whate er de ilry we ha e in us --our disgust at the clumsy and undefined, our1NITI;U9 IN 32TITU;,1 our lo e of ad enture, our sharpened and fastidiouscuriosity, our most su!tle, disguised, intellectual *ill to Power and uni ersal con:uest,which ram!les and ro es a idiously around all the realms of the future--let us go with allour 1de ils1 to the help of our 1God1& It is pro!a!le that people will misunderstand and

mista"e us on that account what does it matter& They will say 1Their 5honesty5--that istheir de ilry, and nothing else&1 *hat does it matter& nd e en if they were right--ha enot all Gods hitherto !een such sanctified, re-!apti)ed de ils? nd after all, what do we"now of oursel es? nd what the spirit that leads us wants TO (2 # 4426? .It is a:uestion of names'0 nd how many spirits we har!our? Our honesty, we free spirits--letus !e careful lest it !ecome our anity, our ornament and ostentation, our limitation, ourstupidity& 2 ery irtue inclines to stupidity, e ery stupidity to irtue$ 1stupid to the pointof sanctity,1 they say in 9ussia,-- let us !e careful lest out of pure honesty we e entually

!ecome saints and !ores& Is not life a hundred times too short for us-- to !ore oursel es?One would ha e to !elie e in eternal life in order to ' ' '

AA ' I hope to !e forgi en for disco ering that all moral philosophy hitherto has !een

tedious and has !elonged to the soporific appliances--and that 1 irtue,1 in my opinion,has !een ;O92 in/ured !y the T26IOUSN2SS of its ad ocates than !y anything else$ atthe same time, howe er, I would not wish to o erloo" their general usefulness' It isdesira!le that as few people as possi!le should reflect upon morals, and conse:uently it is

ery desira!le that morals should not some day !ecome interesting& (ut let us not !eafraid& Things still remain today as they ha e always !een I see no one in 2urope whohas .or 6IS#4OS2S0 an idea of the fact that philosophi)ing concerning morals might !econducted in a dangerous, captious, and ensnaring manner--that # 4 ;IT7 might !ein ol ed therein' O!ser e, for e


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Not one of those ponderous, conscience-stric"en herding-animals .who underta"e toad ocate the cause of egoism as conduci e to the general welfare0 wants to ha e any"nowledge or in"ling of the facts that the 1general welfare1 is no ideal, no goal, no notionthat can !e at all grasped, !ut is only a nostrum,--that what is fair to one ; 7 NOT at all

!e fair to another, that the re:uirement of one morality for all is really a detriment to

higher men, in short, that there is a 6ISTIN#TION O% 9 N8 !etween man and man,and conse:uently !etween morality and morality' They are an unassuming andfundamentally mediocre species of men, these utilitarian 2nglishmen, and, as alreadyremar"ed, in so far as they are tedious, one cannot thin" highly enough of their utility'One ought e en to 2N#OU9 G2 them, as has !een partially attempted in the followingrhymes -- Hail, ye worthies, barrow-wheeling,

"Longer--better," aye revealing, Stiffer aye in head and nee!

nenraptured, never jesting, #edio$re everlasting,

S NS G2NI2 2T S NS 2SP9IT&

AAF' In these later ages, which may !e proud of their humanity, there still remains somuch fear, so much SUP29STITION of the fear, of the 1cruel wild !east,1 the masteringof which constitutes the ery pride of these humaner ages--that e en o! ious truths, as if

!y the agreement of centuries, ha e long remained unuttered, !ecause they ha e theappearance of helping the finally slain wild !east !ac" to life again' I perhaps ris"something when I allow such a truth to escape$ let others capture it again and gi e it somuch 1mil" of pious sentiment1 J%OOTNOT2 n e


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and contrition, to Puritanical repentance-spasms, to i isection of conscience and toPascal- li"e S #9I%IMI 62445 INT2442TO, he is secretly allured and impelledforwards !y his cruelty, !y the dangerous thrill of cruelty TO* 96S +I;S24%'--%inally, let us consider that e en the see"er of "nowledge operates as an artist andglorifier of cruelty, in that he compels his spirit to percei e G INST its own

inclination, and often enough against the wishes of his heart --he forces it to say Nay,where he would li"e to affirm, lo e, and adore$ indeed, e ery instance of ta"ing a thing profoundly and fundamentally, is a iolation, an intentional in/uring of the fundamentalwill of the spirit, which instincti ely aims at appearance and superficiality,--e en in e erydesire for "nowledge there is a drop of cruelty'

AB ' Perhaps what I ha e said here a!out a 1fundamental will of the spirit1 may not !eunderstood without further details$ I may !e allowed a word of e


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words' +e will say 1There is something cruel in the tendency of my spirit1 let theirtuous and amia!le try to con ince him that it is not so& In fact, it would sound nicer, if,

instead of our cruelty, perhaps our 1e


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1eternally tedious in woman1--she has plenty of it&--is allowed to enture forth& if she !egins radically and on principle to unlearn her wisdom and art-of charming, of playing,of frightening away sorrow, of alle iating and ta"ing easily$ if she forgets her delicateaptitude for agreea!le desires& %emale oices are already raised, which, !y Saint

ristophanes& ma"e one afraid --with medical e


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ABD' I ha e no dou!t that e ery no!le woman will oppose what 6ante and Goethe !elie ed a!out woman--the former when he sang, 1244 GU 96 3 SUSO, 26 IO IN42I,1 and the latter when he interpreted it, 1the eternally feminine draws us 4O%T1$ forT+IS is /ust what she !elie es of the eternally masculine'

ABE'

S232N POP+T+2G;S %O9 *O;2N

+ow the longest ennui flees, *hen a man comes to our "nees&

ge, alas& and science staid, %urnish e en wea" irtue aid'

Som!re gar! and silence meet 6ress for e ery dame--discreet'

*hom I than" when in my !liss? God&--and my good tailoress&

7oung, a flower-dec"ed ca ern home$ Old, a dragon thence doth roam'

No!le title, leg that5s fine, ;an as well Oh, were +2 mine&

Speech in !rief and sense in mass--Slippery for the /enny-ass&

ABE ' *oman has hitherto !een treated !y men li"e !irds, which, losing their way, ha ecome down among them from an ele ation as something delicate, fragile, wild, strange,sweet, and animating- -!ut as something also which must !e cooped up to pre ent itflying away'

AB ' To !e mista"en in the fundamental pro!lem of 1man and woman,1 to deny here the profoundest antagonism and the necessity for an eternally hostile tension, to dream here perhaps of e:ual rights, e:ual training, e:ual claims and o!ligations that is a T7PI# 4sign of shallow-mindedness$ and a thin"er who has pro ed himself shallow at thisdangerous spot--shallow in instinct&--may generally !e regarded as suspicious, nay more,as !etrayed, as disco ered$ he will pro!a!ly pro e too 1short1 for all fundamental:uestions of life, future as well as present, and will !e una!le to descend into N7 of thedepths' On the other hand, a man who has depth of spirit as well as of desires, and hasalso the depth of !ene olence which is capa!le of se erity and harshness, and easilyconfounded with them, can only thin" of woman as O9I2NT 4S do he must concei eof her as a possession, as confina!le property, as a !eing predestined for ser ice andaccomplishing her mission therein--he must ta"e his stand in this matter upon theimmense rationality of sia, upon the superiority of the instinct of sia, as the Gree"s didformerly$ those !est heirs and scholars of sia--who, as is well "nown, with theirIN#92 SING culture and amplitude of power, from +omer to the time of Pericles,

!ecame gradually ST9I#T29 towards woman, in short, more Oriental' +O* necessary,+O* logical, e en +O* humanely desira!le this was, let us consider for oursel es&

ABF' The wea"er se< has in no pre ious age !een treated with so much respect !y men asat present--this !elongs to the tendency and fundamental taste of democracy, in the sameway as disrespectfulness to old age--what wonder is it that a!use should !e immediatelymade of this respect? They want more, they learn to ma"e claims, the tri!ute of respect isat last felt to !e well-nigh galling$ ri alry for rights, indeed actual strife itself, would !e

preferred in a word, woman is losing modesty' nd let us immediately add that she isalso losing taste' She is unlearning to %2 9 man !ut the woman who 1unlearns to fear1sacrifices her most womanly instincts' That woman should enture forward when the


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fear-inspiring :uality in man--or more definitely, the ; N in man--is no longer eitherdesired or fully de eloped, is reasona!le enough and also intelligi!le enough$ what ismore difficult to understand is that precisely there!y-- woman deteriorates' This is whatis happening nowadays let us not decei e oursel es a!out it& *here er the industrialspirit has triumphed o er the military and aristocratic spirit, woman stri es for the

economic and legal independence of a cler" 1woman as cler"ess1 is inscri!ed on the portal of the modern society which is in course of formation' *hile she thus appropriatesnew rights, aspires to !e 1master,1 and inscri!es 1progress1 of woman on her flags and

!anners, the ery opposite realises itself with terri!le o! iousness *O; N92T9OG9 62S' Since the %rench 9e olution the influence of woman in 2urope has62#4IN26 in proportion as she has increased her rights and claims$ and the1emancipation of woman,1 insofar as it is desired and demanded !y women themsel es.and not only !y masculine shallow-pates0, thus pro es to !e a remar"a!le symptom ofthe increased wea"ening and deadening of the most womanly instincts' There isSTUPI6IT7 in this mo ement, an almost masculine stupidity, of which a well-rearedwoman--who is always a sensi!le woman--might !e heartily ashamed' To lose the

intuition as to the ground upon which she can most surely achie e ictory$ to neglecte


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cunning fle' *e 1good 2uropeans,1 we also ha e hours when we allow oursel es a warm-hearted patriotism, a plunge and relapse into old lo es and narrow iews--I ha e /ust gi en ane


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which they digest and 1change their material'1 Indeed, I could thin" of sluggish,hesitating races, which e en in our rapidly mo ing 2urope, would re:uire half a centuryere they could surmount such ata istic attac"s of patriotism and soil-attachment, andreturn once more to reason, that is to say, to 1good 2uropeanism'1 nd while digressingon this possi!ility, I happen to !ecome an ear-witness of a con ersation !etween two old

patriots--they were e idently !oth hard of hearing and conse:uently spo"e all the louder'1+2 has as much, and "nows as much, philosophy as a peasant or a corps-student,1 saidthe one-- 1he is still innocent' (ut what does that matter nowadays& It is the age of themasses they lie on their !elly !efore e erything that is massi e' nd so also in politicis'

statesman who rears up for them a new Tower of (a!el, some monstrosity of empireand power, they call 5great5--what does it matter that we more prudent and conser ati eones do not meanwhile gi e up the old !elief that it is only the great thought that gi esgreatness to an action or affair' Supposing a statesman were to !ring his people into the

position of !eing o!liged henceforth to practise 5high politics,5 for which they were !ynature !adly endowed and prepared, so that they would ha e to sacrifice their old andrelia!le irtues, out of lo e to a new and dou!tful mediocrity$-- supposing a statesman

were to condemn his people generally to 5practise politics,5 when they ha e hitherto hadsomething !etter to do and thin" a!out, and when in the depths of their souls they ha e !een una!le to free themsel es from a prudent loathing of the restlessness, emptiness, andnoisy wranglings of the essentially politics-practising nations$--supposing such astatesman were to stimulate the slum!ering passions and a idities of his people, were toma"e a stigma out of their former diffidence and delight in aloofness, an offence out oftheir e


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/ust gain and grow there!y in ehemence and depth--the still-raging storm and stress of1national sentiment1 pertains to it, and also the anarchism which is appearing at present--this process will pro!a!ly arri e at results on which its nai e propagators and panegyrists,the apostles of 1modern ideas,1 would least care to rec"on' The same new conditionsunder which on an a erage a le elling and mediocrising of man will ta"e place--a useful,

industrious, ariously ser icea!le, and cle er gregarious man--are in the highest degreesuita!le to gi e rise to e


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things around him he ne er spo"e e


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delight in the #hinese and its flourishes, his courtesy of heart, his longing for the elegant,the amorous, the tripping, the tearful, and his !elief in the South, can still appeal toSO;2T+ING 42%T in us& h, some time or other it will !e o er with it&--!ut who candou!t that it will !e o er still sooner with the intelligence and taste for (eetho en& %or hewas only the last echo of a !rea" and transition in style, and NOT, li"e ;o)art, the last

echo of a great 2uropean taste which had e


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which must !e di ined, if the sentence is to !e understood& If there is a misunderstandinga!out its T2;PO, for instance, the sentence itself is misunderstood& That one must not !edou!tful a!out the rhythm-determining sylla!les, that one should feel the !rea"ing of thetoo-rigid symmetry as intentional and as a charm, that one should lend a fine and patientear to e ery ST ## TO and e ery 9U( TO, that one should di ine the sense in the

se:uence of the owels and diphthongs, and how delicately and richly they can !e tintedand retinted in the order of their arrangement--who among !oo"-reading Germans iscomplaisant enough to recogni)e such duties and re:uirements, and to listen to so muchart and intention in language? fter all, one /ust 1has no ear for it1$ and so the mostmar"ed contrasts of style are not heard, and the most delicate artistry is as it wereSLU N62926 on the deaf'--These were my thoughts when I noticed how clumsily andunintuiti ely two masters in the art of prose- writing ha e !een confounded one, whosewords drop down hesitatingly and coldly, as from the roof of a damp ca e--he counts ontheir dull sound and echo$ and another who manipulates his language li"e a fle


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something which has not grown in Germany, and therefore has not ta"en and does notta"e root in German hearts, as the (i!le has done'

AC ' There are two "inds of geniuses one which a!o e all engenders and see"s toengender, and another which willingly lets itself !e fructified and !rings forth' ndsimilarly, among the gifted nations, there are those on whom the woman5s pro!lem of

pregnancy has de ol ed, and the secret tas" of forming, maturing, and perfecting--theGree"s, for instance, were a nation of this "ind, and so are the %rench$ and others whichha e to fructify and !ecome the cause of new modes of life--li"e the =ews, the 9omans,and, in all modesty !e it as"ed li"e the Germans?-- nations tortured and enraptured !yun"nown fe ers and irresisti!ly forced out of themsel es, amorous and longing forforeign races .for such as 1let themsel es !e fructified10, and withal imperious, li"ee erything conscious of !eing full of generati e force, and conse:uently empowered 1!ythe grace of God'1 These two "inds of geniuses see" each other li"e man and woman$ !utthey also misunderstand each other--li"e man and woman'

ACF' 2 ery nation has its own 1Tartuffery,1 and calls that its irtue'--One does not "now--cannot "now, the !est that is in one'

A@ ' *hat 2urope owes to the =ews?--;any things, good and !ad, and a!o e all onething of the nature !oth of the !est and the worst the grand style in morality, thefearfulness and ma/esty of infinite demands, of infinite significations, the whole9omanticism and su!limity of moral :uestiona!leness--and conse:uently /ust the mostattracti e, ensnaring, and e' It must !e ta"en into the !argain, if arious clouds and distur!ances--in short, slightattac"s of stupidity--pass o er the spirit of a people that suffers and * NTS to suffer

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Beyond Good and Evil -Nietzsche

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