Reading Help Beyond good and evil
obtaining peace from the noise and trouble of managing GROSSER `
` affairs, and for securing immunity from the UNAVOIDABLE filth of `
` all political agitation. The Brahmins, for instance, understood `
` this fact. With the help of a religious organization, they `
` secured to themselves the power of nominating kings for the `
` people, while their sentiments prompted them to keep apart and `
` outside, as men with a higher and super-regal mission. At the `
` same time religion gives inducement and opportunity to some of `
` the subjects to qualify themselves for future ruling and `
` commanding the slowly ascending ranks and classes, in which, `
` through fortunate marriage customs, volitional power and delight `
` in self-control are on the increase. To them religion offers `
` sufficient incentives and temptations to aspire to higher `
` intellectuality, and to experience the sentiments of `
` authoritative self-control, of silence, and of solitude. `
` Asceticism and Puritanism are almost indispensable means of `
` educating and ennobling a race which seeks to rise above its `
` hereditary baseness and work itself upwards to future supremacy. `
` And finally, to ordinary men, to the majority of the people, who `
` exist for service and general utility, and are only so far `
` entitled to exist, religion gives invaluable contentedness with `
` their lot and condition, peace of heart, ennoblement of `
` obedience, additional social happiness and sympathy, with `
` something of transfiguration and embellishment, something of `
` justification of all the commonplaceness, all the meanness, all `
` the semi-animal poverty of their souls. Religion, together with `
` the religious significance of life, sheds sunshine over such `
` perpetually harassed men, and makes even their own aspect `
` endurable to them, it operates upon them as the Epicurean `
` philosophy usually operates upon sufferers of a higher order, in `
` a refreshing and refining manner, almost TURNING suffering TO `
` ACCOUNT, and in the end even hallowing and vindicating it. There `
` is perhaps nothing so admirable in Christianity and Buddhism as `
` their art of teaching even the lowest to elevate themselves by `
` piety to a seemingly higher order of things, and thereby to `
` retain their satisfaction with the actual world in which they `
` find it difficult enough to live--this very difficulty being `
` necessary. `
` `
` 62. To be sure--to make also the bad counter-reckoning against `
` such religions, and to bring to light their secret dangers--the `
` cost is always excessive and terrible when religions do NOT `
` operate as an educational and disciplinary medium in the hands of `
` the philosopher, but rule voluntarily and PARAMOUNTLY, when they `
` wish to be the final end, and not a means along with other means. `
` Among men, as among all other animals, there is a surplus of `
` defective, diseased, degenerating, infirm, and necessarily `
` suffering individuals; the successful cases, among men also, are `
` always the exception; and in view of the fact that man is THE `
` ANIMAL NOT YET PROPERLY ADAPTED TO HIS ENVIRONMENT, the rare `
` exception. But worse still. The higher the type a man represents, `
` the greater is the improbability that he will SUCCEED; the `
` accidental, the law of irrationality in the general constitution `
` of mankind, manifests itself most terribly in its destructive `
` effect on the higher orders of men, the conditions of whose lives `
` are delicate, diverse, and difficult to determine. What, then, is `
` the attitude of the two greatest religions above-mentioned to the `
` SURPLUS of failures in life? They endeavour to preserve and keep `
` alive whatever can be preserved; in fact, as the religions FOR `
` SUFFERERS, they take the part of these upon principle; they are `
` always in favour of those who suffer from life as from a disease, `
` and they would fain treat every other experience of life as false `
` and impossible. However highly we may esteem this indulgent and `
` preservative care (inasmuch as in applying to others, it has `
` applied, and applies also to the highest and usually the most `
` suffering type of man), the hitherto PARAMOUNT religions--to give `
` a general appreciation of them--are among the principal causes `
` which have kept the type of "man" upon a lower level--they have `
` preserved too much THAT WHICH SHOULD HAVE PERISHED. One has to `
` thank them for invaluable services; and who is sufficiently rich `
` in gratitude not to feel poor at the contemplation of all that `
` the "spiritual men" of Christianity have done for Europe `
` hitherto! But when they had given comfort to the sufferers, `
` courage to the oppressed and despairing, a staff and support to `
` the helpless, and when they had allured from society into `
` convents and spiritual penitentiaries the broken-hearted and `
` distracted: what else had they to do in order to work `
` systematically in that fashion, and with a good conscience, for `
` the preservation of all the sick and suffering, which means, in `
` deed and in truth, to work for the DETERIORATION OF THE EUROPEAN `
` RACE? To REVERSE all estimates of value--THAT is what they had to `
` do! And to shatter the strong, to spoil great hopes, to cast `
` suspicion on the delight in beauty, to break down everything `
` autonomous, manly, conquering, and imperious--all instincts which `
` are natural to the highest and most successful type of "man"-- `
` into uncertainty, distress of conscience, and self-destruction; `
` forsooth, to invert all love of the earthly and of supremacy over `
` the earth, into hatred of the earth and earthly things--THAT is `
` the task the Church imposed on itself, and was obliged to impose, `
` until, according to its standard of value, "unworldliness," `
` "unsensuousness," and "higher man" fused into one sentiment. If `
` one could observe the strangely painful, equally coarse and `
` refined comedy of European Christianity with the derisive and `
` impartial eye of an Epicurean god, I should think one would never `
` cease marvelling and laughing; does it not actually seem that `
` some single will has ruled over Europe for eighteen centuries in `
` order to make a SUBLIME ABORTION of man? He, however, who, with `
` opposite requirements (no longer Epicurean) and with some divine `
` hammer in his hand, could approach this almost voluntary `
` degeneration and stunting of mankind, as exemplified in the `
` European Christian (Pascal, for instance), would he not have to `
` cry aloud with rage, pity, and horror: "Oh, you bunglers, `
` presumptuous pitiful bunglers, what have you done! Was that a `
` work for your hands? How you have hacked and botched my finest `
` stone! What have you presumed to do!"--I should say that `
` Christianity has hitherto been the most portentous of `
` presumptions. Men, not great enough, nor hard enough, to be `
` entitled as artists to take part in fashioning MAN; men, not `
` sufficiently strong and far-sighted to ALLOW, with sublime self- `
` constraint, the obvious law of the thousandfold failures and `
` perishings to prevail; men, not sufficiently noble to see the `
` radically different grades of rank and intervals of rank that `
` separate man from man:--SUCH men, with their "equality before `
` God," have hitherto swayed the destiny of Europe; until at last a `
` dwarfed, almost ludicrous species has been produced, a gregarious `
` animal, something obliging, sickly, mediocre, the European of the `
` present day. `
` `
` `
` CHAPTER IV `
` `
` APOPHTHEGMS AND INTERLUDES `
` `
` `
` 63. He who is a thorough teacher takes things seriously--and even `
` himself--only in relation to his pupils. `
` `
` 64. "Knowledge for its own sake"--that is the last snare laid by `
` morality: we are thereby completely entangled in morals once `
` more. `
` `
` 65. The charm of knowledge would be small, were it not so much `
` shame has to be overcome on the way to it. `
` `
` 65A. We are most dishonourable towards our God: he is not `
` PERMITTED to sin. `
` `
` 66. The tendency of a person to allow himself to be degraded, `
` robbed, deceived, and exploited might be the diffidence of a God `
` among men. `
` `
` 67. Love to one only is a barbarity, for it is exercised at the `
` expense of all others. Love to God also! `
` `
` 68. "I did that," says my memory. "I could not have done that," `
` says my pride, and remains inexorable. Eventually--the memory `
` yields. `
` `
` 69. One has regarded life carelessly, if one has failed to see `
` the hand that--kills with leniency. `
` `
` 70. If a man has character, he has also his typical experience, `
` which always recurs. `
` `
` 71. THE SAGE AS ASTRONOMER.--So long as thou feelest the stars as `
` an "above thee," thou lackest the eye of the discerning one. `
` `
` 72. It is not the strength, but the duration of great sentiments `
` that makes great men. `
` `
` 73. He who attains his ideal, precisely thereby surpasses it. `
` `
` 73A. Many a peacock hides his tail from every eye--and calls it `
` his pride. `
` `
` 74. A man of genius is unbearable, unless he possess at least two `
` things besides: gratitude and purity. `
` `
` 75. The degree and nature of a man's sensuality extends to the `
` highest altitudes of his spirit. `
` `
` 76. Under peaceful conditions the militant man attacks himself. `
` `
` 77. With his principles a man seeks either to dominate, or `
` justify, or honour, or reproach, or conceal his habits: two men `
` with the same principles probably seek fundamentally different `
` ends therewith. `
` `
` 78. He who despises himself, nevertheless esteems himself `
` thereby, as a despiser. `
` `
` 79. A soul which knows that it is loved, but does not itself `
` love, betrays its sediment: its dregs come up. `
` `
` 80. A thing that is explained ceases to concern us--What did the `
` God mean who gave the advice, "Know thyself!" Did it perhaps `
` imply "Cease to be concerned about thyself! become objective!"-- `
` And Socrates?--And the "scientific man"? `
` `
` 81. It is terrible to die of thirst at sea. Is it necessary that `
` you should so salt your truth that it will no longer--quench `
` thirst? `
` `
` 82. "Sympathy for all"--would be harshness and tyranny for THEE, `
` my good neighbour. `
` `
` 83. INSTINCT--When the house is on fire one forgets even the `
` dinner--Yes, but one recovers it from among the ashes. `
` `
` 84. Woman learns how to hate in proportion as she--forgets how to `
` charm. `
`
` affairs, and for securing immunity from the UNAVOIDABLE filth of `
` all political agitation. The Brahmins, for instance, understood `
` this fact. With the help of a religious organization, they `
` secured to themselves the power of nominating kings for the `
` people, while their sentiments prompted them to keep apart and `
` outside, as men with a higher and super-regal mission. At the `
` same time religion gives inducement and opportunity to some of `
` the subjects to qualify themselves for future ruling and `
` commanding the slowly ascending ranks and classes, in which, `
` through fortunate marriage customs, volitional power and delight `
` in self-control are on the increase. To them religion offers `
` sufficient incentives and temptations to aspire to higher `
` intellectuality, and to experience the sentiments of `
` authoritative self-control, of silence, and of solitude. `
` Asceticism and Puritanism are almost indispensable means of `
` educating and ennobling a race which seeks to rise above its `
` hereditary baseness and work itself upwards to future supremacy. `
` And finally, to ordinary men, to the majority of the people, who `
` exist for service and general utility, and are only so far `
` entitled to exist, religion gives invaluable contentedness with `
` their lot and condition, peace of heart, ennoblement of `
` obedience, additional social happiness and sympathy, with `
` something of transfiguration and embellishment, something of `
` justification of all the commonplaceness, all the meanness, all `
` the semi-animal poverty of their souls. Religion, together with `
` the religious significance of life, sheds sunshine over such `
` perpetually harassed men, and makes even their own aspect `
` endurable to them, it operates upon them as the Epicurean `
` philosophy usually operates upon sufferers of a higher order, in `
` a refreshing and refining manner, almost TURNING suffering TO `
` ACCOUNT, and in the end even hallowing and vindicating it. There `
` is perhaps nothing so admirable in Christianity and Buddhism as `
` their art of teaching even the lowest to elevate themselves by `
` piety to a seemingly higher order of things, and thereby to `
` retain their satisfaction with the actual world in which they `
` find it difficult enough to live--this very difficulty being `
` necessary. `
` `
` 62. To be sure--to make also the bad counter-reckoning against `
` such religions, and to bring to light their secret dangers--the `
` cost is always excessive and terrible when religions do NOT `
` operate as an educational and disciplinary medium in the hands of `
` the philosopher, but rule voluntarily and PARAMOUNTLY, when they `
` wish to be the final end, and not a means along with other means. `
` Among men, as among all other animals, there is a surplus of `
` defective, diseased, degenerating, infirm, and necessarily `
` suffering individuals; the successful cases, among men also, are `
` always the exception; and in view of the fact that man is THE `
` ANIMAL NOT YET PROPERLY ADAPTED TO HIS ENVIRONMENT, the rare `
` exception. But worse still. The higher the type a man represents, `
` the greater is the improbability that he will SUCCEED; the `
` accidental, the law of irrationality in the general constitution `
` of mankind, manifests itself most terribly in its destructive `
` effect on the higher orders of men, the conditions of whose lives `
` are delicate, diverse, and difficult to determine. What, then, is `
` the attitude of the two greatest religions above-mentioned to the `
` SURPLUS of failures in life? They endeavour to preserve and keep `
` alive whatever can be preserved; in fact, as the religions FOR `
` SUFFERERS, they take the part of these upon principle; they are `
` always in favour of those who suffer from life as from a disease, `
` and they would fain treat every other experience of life as false `
` and impossible. However highly we may esteem this indulgent and `
` preservative care (inasmuch as in applying to others, it has `
` applied, and applies also to the highest and usually the most `
` suffering type of man), the hitherto PARAMOUNT religions--to give `
` a general appreciation of them--are among the principal causes `
` which have kept the type of "man" upon a lower level--they have `
` preserved too much THAT WHICH SHOULD HAVE PERISHED. One has to `
` thank them for invaluable services; and who is sufficiently rich `
` in gratitude not to feel poor at the contemplation of all that `
` the "spiritual men" of Christianity have done for Europe `
` hitherto! But when they had given comfort to the sufferers, `
` courage to the oppressed and despairing, a staff and support to `
` the helpless, and when they had allured from society into `
` convents and spiritual penitentiaries the broken-hearted and `
` distracted: what else had they to do in order to work `
` systematically in that fashion, and with a good conscience, for `
` the preservation of all the sick and suffering, which means, in `
` deed and in truth, to work for the DETERIORATION OF THE EUROPEAN `
` RACE? To REVERSE all estimates of value--THAT is what they had to `
` do! And to shatter the strong, to spoil great hopes, to cast `
` suspicion on the delight in beauty, to break down everything `
` autonomous, manly, conquering, and imperious--all instincts which `
` are natural to the highest and most successful type of "man"-- `
` into uncertainty, distress of conscience, and self-destruction; `
` forsooth, to invert all love of the earthly and of supremacy over `
` the earth, into hatred of the earth and earthly things--THAT is `
` the task the Church imposed on itself, and was obliged to impose, `
` until, according to its standard of value, "unworldliness," `
` "unsensuousness," and "higher man" fused into one sentiment. If `
` one could observe the strangely painful, equally coarse and `
` refined comedy of European Christianity with the derisive and `
` impartial eye of an Epicurean god, I should think one would never `
` cease marvelling and laughing; does it not actually seem that `
` some single will has ruled over Europe for eighteen centuries in `
` order to make a SUBLIME ABORTION of man? He, however, who, with `
` opposite requirements (no longer Epicurean) and with some divine `
` hammer in his hand, could approach this almost voluntary `
` degeneration and stunting of mankind, as exemplified in the `
` European Christian (Pascal, for instance), would he not have to `
` cry aloud with rage, pity, and horror: "Oh, you bunglers, `
` presumptuous pitiful bunglers, what have you done! Was that a `
` work for your hands? How you have hacked and botched my finest `
` stone! What have you presumed to do!"--I should say that `
` Christianity has hitherto been the most portentous of `
` presumptions. Men, not great enough, nor hard enough, to be `
` entitled as artists to take part in fashioning MAN; men, not `
` sufficiently strong and far-sighted to ALLOW, with sublime self- `
` constraint, the obvious law of the thousandfold failures and `
` perishings to prevail; men, not sufficiently noble to see the `
` radically different grades of rank and intervals of rank that `
` separate man from man:--SUCH men, with their "equality before `
` God," have hitherto swayed the destiny of Europe; until at last a `
` dwarfed, almost ludicrous species has been produced, a gregarious `
` animal, something obliging, sickly, mediocre, the European of the `
` present day. `
` `
` `
` CHAPTER IV `
` `
` APOPHTHEGMS AND INTERLUDES `
` `
` `
` 63. He who is a thorough teacher takes things seriously--and even `
` himself--only in relation to his pupils. `
` `
` 64. "Knowledge for its own sake"--that is the last snare laid by `
` morality: we are thereby completely entangled in morals once `
` more. `
` `
` 65. The charm of knowledge would be small, were it not so much `
` shame has to be overcome on the way to it. `
` `
` 65A. We are most dishonourable towards our God: he is not `
` PERMITTED to sin. `
` `
` 66. The tendency of a person to allow himself to be degraded, `
` robbed, deceived, and exploited might be the diffidence of a God `
` among men. `
` `
` 67. Love to one only is a barbarity, for it is exercised at the `
` expense of all others. Love to God also! `
` `
` 68. "I did that," says my memory. "I could not have done that," `
` says my pride, and remains inexorable. Eventually--the memory `
` yields. `
` `
` 69. One has regarded life carelessly, if one has failed to see `
` the hand that--kills with leniency. `
` `
` 70. If a man has character, he has also his typical experience, `
` which always recurs. `
` `
` 71. THE SAGE AS ASTRONOMER.--So long as thou feelest the stars as `
` an "above thee," thou lackest the eye of the discerning one. `
` `
` 72. It is not the strength, but the duration of great sentiments `
` that makes great men. `
` `
` 73. He who attains his ideal, precisely thereby surpasses it. `
` `
` 73A. Many a peacock hides his tail from every eye--and calls it `
` his pride. `
` `
` 74. A man of genius is unbearable, unless he possess at least two `
` things besides: gratitude and purity. `
` `
` 75. The degree and nature of a man's sensuality extends to the `
` highest altitudes of his spirit. `
` `
` 76. Under peaceful conditions the militant man attacks himself. `
` `
` 77. With his principles a man seeks either to dominate, or `
` justify, or honour, or reproach, or conceal his habits: two men `
` with the same principles probably seek fundamentally different `
` ends therewith. `
` `
` 78. He who despises himself, nevertheless esteems himself `
` thereby, as a despiser. `
` `
` 79. A soul which knows that it is loved, but does not itself `
` love, betrays its sediment: its dregs come up. `
` `
` 80. A thing that is explained ceases to concern us--What did the `
` God mean who gave the advice, "Know thyself!" Did it perhaps `
` imply "Cease to be concerned about thyself! become objective!"-- `
` And Socrates?--And the "scientific man"? `
` `
` 81. It is terrible to die of thirst at sea. Is it necessary that `
` you should so salt your truth that it will no longer--quench `
` thirst? `
` `
` 82. "Sympathy for all"--would be harshness and tyranny for THEE, `
` my good neighbour. `
` `
` 83. INSTINCT--When the house is on fire one forgets even the `
` dinner--Yes, but one recovers it from among the ashes. `
` `
` 84. Woman learns how to hate in proportion as she--forgets how to `
` charm. `
`