Reading Help Beyond good and evil
taste and virtue of the age weaken and attenuate the will, `
` nothing is so adapted to the spirit of the age as weakness of `
` will consequently, in the ideal of the philosopher, strength of `
` will, sternness, and capacity for prolonged resolution, must `
` specially be included in the conception of "greatness", with as `
` good a right as the opposite doctrine, with its ideal of a silly, `
` renouncing, humble, selfless humanity, was suited to an opposite `
` age--such as the sixteenth century, which suffered from its `
` accumulated energy of will, and from the wildest torrents and `
` floods of selfishness In the time of Socrates, among men only of `
` worn-out instincts, old conservative Athenians who let themselves `
` go--"for the sake of happiness," as they said, for the sake of `
` pleasure, as their conduct indicated--and who had continually on `
` their lips the old pompous words to which they had long forfeited `
` the right by the life they led, IRONY was perhaps necessary for `
` greatness of soul, the wicked Socratic assurance of the old `
` physician and plebeian, who cut ruthlessly into his own flesh, as `
` into the flesh and heart of the "noble," with a look that said `
` plainly enough "Do not dissemble before me! here--we are equal!" `
` At present, on the contrary, when throughout Europe the herding- `
` animal alone attains to honours, and dispenses honours, when `
` "equality of right" can too readily be transformed into equality `
` in wrong--I mean to say into general war against everything rare, `
` strange, and privileged, against the higher man, the higher soul, `
` the higher duty, the higher responsibility, the creative `
` plenipotence and lordliness--at present it belongs to the `
` conception of "greatness" to be noble, to wish to be apart, to be `
` capable of being different, to stand alone, to have to live by `
` personal initiative, and the philosopher will betray something of `
` his own ideal when he asserts "He shall be the greatest who can `
` be the most solitary, the most concealed, the most divergent, the `
` man beyond good and evil, the master of his virtues, and of `
` super-abundance of will; precisely this shall be called `
` GREATNESS: as diversified as can be entire, as ample as can be `
` full." And to ask once more the question: Is greatness POSSIBLE-- `
` nowadays? `
` `
` 213. It is difficult to learn what a philosopher is, because it `
` cannot be taught: one must "know" it by experience--or one should `
` have the pride NOT to know it. The fact that at present people `
` all talk of things of which they CANNOT have any experience, is `
` true more especially and unfortunately as concerns the `
` philosopher and philosophical matters:--the very few know them, `
` are permitted to know them, and all popular ideas about them are `
` false. Thus, for instance, the truly philosophical combination of `
` a bold, exuberant spirituality which runs at presto pace, and a `
` dialectic rigour and necessity which makes no false step, is `
` unknown to most thinkers and scholars from their own experience, `
` and therefore, should any one speak of it in their presence, it `
` is incredible to them. They conceive of every necessity as `
` troublesome, as a painful compulsory obedience and state of `
` constraint; thinking itself is regarded by them as something slow `
` and hesitating, almost as a trouble, and often enough as "worthy `
` of the SWEAT of the noble"--but not at all as something easy and `
` divine, closely related to dancing and exuberance! "To think" and `
` to take a matter "seriously," "arduously"--that is one and the `
` same thing to them; such only has been their "experience."-- `
` Artists have here perhaps a finer intuition; they who know only `
` too well that precisely when they no longer do anything `
` "arbitrarily," and everything of necessity, their feeling of `
` freedom, of subtlety, of power, of creatively fixing, disposing, `
` and shaping, reaches its climax--in short, that necessity and `
` "freedom of will" are then the same thing with them. There is, in `
` fine, a gradation of rank in psychical states, to which the `
` gradation of rank in the problems corresponds; and the highest `
` problems repel ruthlessly every one who ventures too near them, `
` without being predestined for their solution by the loftiness and `
` power of his spirituality. Of what use is it for nimble, everyday `
` intellects, or clumsy, honest mechanics and empiricists to press, `
` in their plebeian ambition, close to such problems, and as it `
` were into this "holy of holies"--as so often happens nowadays! `
` But coarse feet must never tread upon such carpets: this is `
` provided for in the primary law of things; the doors remain `
` closed to those intruders, though they may dash and break their `
` heads thereon. People have always to be born to a high station, `
` or, more definitely, they have to be BRED for it: a person has `
` only a right to philosophy--taking the word in its higher `
` significance--in virtue of his descent; the ancestors, the `
` "blood," decide here also. Many generations must have prepared `
` the way for the coming of the philosopher; each of his virtues `
` must have been separately acquired, nurtured, transmitted, and `
` embodied; not only the bold, easy, delicate course and current of `
` his thoughts, but above all the readiness for great `
` responsibilities, the majesty of ruling glance and contemning `
` look, the feeling of separation from the multitude with their `
` duties and virtues, the kindly patronage and defense of whatever `
` is misunderstood and calumniated, be it God or devil, the delight `
` and practice of supreme justice, the art of commanding, the `
` amplitude of will, the lingering eye which rarely admires, rarely `
` looks up, rarely loves. . . . `
` `
` `
` CHAPTER VII `
` `
` OUR VIRTUES `
` `
` `
` 214. OUR Virtues?--It is probable that we, too, have still our `
` virtues, althoughnaturally they are not those sincere and massive `
` virtues on account of which we hold our grandfathers in esteem `
` and also at a little distance from us. We Europeans of the day `
` after tomorrow, we firstlings of the twentieth century--with all `
` our dangerous curiosity, our multifariousness and art of `
` disguising, our mellow and seemingly sweetened cruelty in sense `
` and spirit--we shall presumably, IF we must have virtues, have `
` those only which have come to agreement with our most secret and `
` heartfelt inclinations, with our most ardent requirements: well, `
` then, let us look for them in our labyrinths!--where, as we know, `
` so many things lose themselves, so many things get quite lost! `
` And is there anything finer than to SEARCH for one's own virtues? `
` Is it not almost to BELIEVE in one's own virtues? But this `
` "believing in one's own virtues"--is it not practically the same `
` as what was formerly called one's "good conscience," that long, `
` respectable pigtail of an idea, which our grandfathers used to `
` hang behind their heads, and often enough also behind their `
` understandings? It seems, therefore, that however little we may `
` imagine ourselves to be old-fashioned and grandfatherly `
` respectable in other respects, in one thing we are nevertheless `
` the worthy grandchildren of our grandfathers, we last Europeans `
` with good consciences: we also still wear their pigtail.--Ah! if `
` you only knew how soon, so very soon--it will be different! `
` `
` 215. As in the stellar firmament there are sometimes two suns `
` which determine the path of one planet, and in certain cases suns `
` of different colours shine around a single planet, now with red `
` light, now with green, and then simultaneously illumine and flood `
` it with motley colours: so we modern men, owing to the `
` complicated mechanism of our "firmament," are determined by `
` DIFFERENT moralities; our actions shine alternately in different `
` colours, and are seldom unequivocal--and there are often cases, `
` also, in which our actions are MOTLEY-COLOURED. `
` `
` 216. To love one's enemies? I think that has been well learnt: it `
` takes place thousands of times at present on a large and small `
` scale; indeed, at times the higher and sublimer thing takes `
` place:--we learn to DESPISE when we love, and precisely when we `
` love best; all of it, however, unconsciously, without noise, `
` without ostentation, with the shame and secrecy of goodness, `
` which forbids the utterance of the pompous word and the formula `
` of virtue. Morality as attitude--is opposed to our taste `
` nowadays. This is ALSO an advance, as it was an advance in our `
` fathers that religion as an attitude finally became opposed to `
` their taste, including the enmity and Voltairean bitterness `
` against religion (and all that formerly belonged to freethinker- `
` pantomime). It is the music in our conscience, the dance in our `
` spirit, to which Puritan litanies, moral sermons, and goody- `
` goodness won't chime. `
` `
` 217. Let us be careful in dealing with those who attach great `
` importance to being credited with moral tact and subtlety in `
` moral discernment! They never forgive us if they have once made a `
` mistake BEFORE us (or even with REGARD to us)--they inevitably `
` become our instinctive calumniators and detractors, even when `
` they still remain our "friends."--Blessed are the forgetful: for `
` they "get the better" even of their blunders. `
` `
` 218. The psychologists of France--and where else are there still `
` psychologists nowadays?--have never yet exhausted their bitter `
` and manifold enjoyment of the betise bourgeoise, just as `
` though . . . in short, they betray something thereby. Flaubert, `
` for instance, the honest citizen of Rouen, neither saw, heard, nor `
` tasted anything else in the end; it was his mode of self-torment `
` and refined cruelty. As this is growing wearisome, I would now `
` recommend for a change something else for a pleasure--namely, the `
` unconscious astuteness with which good, fat, honest mediocrity `
` always behaves towards loftier spirits and the tasks they have to `
` perform, the subtle, barbed, Jesuitical astuteness, which is a `
` thousand times subtler than the taste and understanding of the `
` middle-class in its best moments--subtler even than the `
` understanding of its victims:--a repeated proof that "instinct" is `
` the most intelligent of all kinds of intelligence which have `
` hitherto been discovered. In short, you psychologists, study the `
` philosophy of the "rule" in its struggle with the "exception": `
` there you have a spectacle fit for Gods and godlike malignity! Or, `
` in plainer words, practise vivisection on "good people," on the `
` "homo bonae voluntatis," ON YOURSELVES! `
` `
` 219. The practice of judging and condemning morally, is the `
` favourite revenge of the intellectually shallow on those who are `
` less so, it is also a kind of indemnity for their being badly `
` endowed by nature, and finally, it is an opportunity for `
` acquiring spirit and BECOMING subtle--malice spiritualises. They `
` are glad in their inmost heart that there is a standard according `
` to which those who are over-endowed with intellectual goods and `
` privileges, are equal to them, they contend for the "equality of `
` all before God," and almost NEED the belief in God for this `
` purpose. It is among them that the most powerful antagonists of `
` atheism are found. If any one were to say to them "A lofty `
` spirituality is beyond all comparison with the honesty and `
` respectability of a merely moral man"--it would make them `
` furious, I shall take care not to say so. I would rather flatter `
` them with my theory that lofty spirituality itself exists only as `
` the ultimate product of moral qualities, that it is a synthesis `
` of all qualities attributed to the "merely moral" man, after they `
` have been acquired singly through long training and practice, `
` perhaps during a whole series of generations, that lofty `
` spirituality is precisely the spiritualising of justice, and the `
` beneficent severity which knows that it is authorized to maintain `
` GRADATIONS OF RANK in the world, even among things--and not only `
` among men. `
` `
`
` nothing is so adapted to the spirit of the age as weakness of `
` will consequently, in the ideal of the philosopher, strength of `
` will, sternness, and capacity for prolonged resolution, must `
` specially be included in the conception of "greatness", with as `
` good a right as the opposite doctrine, with its ideal of a silly, `
` renouncing, humble, selfless humanity, was suited to an opposite `
` age--such as the sixteenth century, which suffered from its `
` accumulated energy of will, and from the wildest torrents and `
` floods of selfishness In the time of Socrates, among men only of `
` worn-out instincts, old conservative Athenians who let themselves `
` go--"for the sake of happiness," as they said, for the sake of `
` pleasure, as their conduct indicated--and who had continually on `
` their lips the old pompous words to which they had long forfeited `
` the right by the life they led, IRONY was perhaps necessary for `
` greatness of soul, the wicked Socratic assurance of the old `
` physician and plebeian, who cut ruthlessly into his own flesh, as `
` into the flesh and heart of the "noble," with a look that said `
` plainly enough "Do not dissemble before me! here--we are equal!" `
` At present, on the contrary, when throughout Europe the herding- `
` animal alone attains to honours, and dispenses honours, when `
` "equality of right" can too readily be transformed into equality `
` in wrong--I mean to say into general war against everything rare, `
` strange, and privileged, against the higher man, the higher soul, `
` the higher duty, the higher responsibility, the creative `
` plenipotence and lordliness--at present it belongs to the `
` conception of "greatness" to be noble, to wish to be apart, to be `
` capable of being different, to stand alone, to have to live by `
` personal initiative, and the philosopher will betray something of `
` his own ideal when he asserts "He shall be the greatest who can `
` be the most solitary, the most concealed, the most divergent, the `
` man beyond good and evil, the master of his virtues, and of `
` super-abundance of will; precisely this shall be called `
` GREATNESS: as diversified as can be entire, as ample as can be `
` full." And to ask once more the question: Is greatness POSSIBLE-- `
` nowadays? `
` `
` 213. It is difficult to learn what a philosopher is, because it `
` cannot be taught: one must "know" it by experience--or one should `
` have the pride NOT to know it. The fact that at present people `
` all talk of things of which they CANNOT have any experience, is `
` true more especially and unfortunately as concerns the `
` philosopher and philosophical matters:--the very few know them, `
` are permitted to know them, and all popular ideas about them are `
` false. Thus, for instance, the truly philosophical combination of `
` a bold, exuberant spirituality which runs at presto pace, and a `
` dialectic rigour and necessity which makes no false step, is `
` unknown to most thinkers and scholars from their own experience, `
` and therefore, should any one speak of it in their presence, it `
` is incredible to them. They conceive of every necessity as `
` troublesome, as a painful compulsory obedience and state of `
` constraint; thinking itself is regarded by them as something slow `
` and hesitating, almost as a trouble, and often enough as "worthy `
` of the SWEAT of the noble"--but not at all as something easy and `
` divine, closely related to dancing and exuberance! "To think" and `
` to take a matter "seriously," "arduously"--that is one and the `
` same thing to them; such only has been their "experience."-- `
` Artists have here perhaps a finer intuition; they who know only `
` too well that precisely when they no longer do anything `
` "arbitrarily," and everything of necessity, their feeling of `
` freedom, of subtlety, of power, of creatively fixing, disposing, `
` and shaping, reaches its climax--in short, that necessity and `
` "freedom of will" are then the same thing with them. There is, in `
` fine, a gradation of rank in psychical states, to which the `
` gradation of rank in the problems corresponds; and the highest `
` problems repel ruthlessly every one who ventures too near them, `
` without being predestined for their solution by the loftiness and `
` power of his spirituality. Of what use is it for nimble, everyday `
` intellects, or clumsy, honest mechanics and empiricists to press, `
` in their plebeian ambition, close to such problems, and as it `
` were into this "holy of holies"--as so often happens nowadays! `
` But coarse feet must never tread upon such carpets: this is `
` provided for in the primary law of things; the doors remain `
` closed to those intruders, though they may dash and break their `
` heads thereon. People have always to be born to a high station, `
` or, more definitely, they have to be BRED for it: a person has `
` only a right to philosophy--taking the word in its higher `
` significance--in virtue of his descent; the ancestors, the `
` "blood," decide here also. Many generations must have prepared `
` the way for the coming of the philosopher; each of his virtues `
` must have been separately acquired, nurtured, transmitted, and `
` embodied; not only the bold, easy, delicate course and current of `
` his thoughts, but above all the readiness for great `
` responsibilities, the majesty of ruling glance and contemning `
` look, the feeling of separation from the multitude with their `
` duties and virtues, the kindly patronage and defense of whatever `
` is misunderstood and calumniated, be it God or devil, the delight `
` and practice of supreme justice, the art of commanding, the `
` amplitude of will, the lingering eye which rarely admires, rarely `
` looks up, rarely loves. . . . `
` `
` `
` CHAPTER VII `
` `
` OUR VIRTUES `
` `
` `
` 214. OUR Virtues?--It is probable that we, too, have still our `
` virtues, althoughnaturally they are not those sincere and massive `
` virtues on account of which we hold our grandfathers in esteem `
` and also at a little distance from us. We Europeans of the day `
` after tomorrow, we firstlings of the twentieth century--with all `
` our dangerous curiosity, our multifariousness and art of `
` disguising, our mellow and seemingly sweetened cruelty in sense `
` and spirit--we shall presumably, IF we must have virtues, have `
` those only which have come to agreement with our most secret and `
` heartfelt inclinations, with our most ardent requirements: well, `
` then, let us look for them in our labyrinths!--where, as we know, `
` so many things lose themselves, so many things get quite lost! `
` And is there anything finer than to SEARCH for one's own virtues? `
` Is it not almost to BELIEVE in one's own virtues? But this `
` "believing in one's own virtues"--is it not practically the same `
` as what was formerly called one's "good conscience," that long, `
` respectable pigtail of an idea, which our grandfathers used to `
` hang behind their heads, and often enough also behind their `
` understandings? It seems, therefore, that however little we may `
` imagine ourselves to be old-fashioned and grandfatherly `
` respectable in other respects, in one thing we are nevertheless `
` the worthy grandchildren of our grandfathers, we last Europeans `
` with good consciences: we also still wear their pigtail.--Ah! if `
` you only knew how soon, so very soon--it will be different! `
` `
` 215. As in the stellar firmament there are sometimes two suns `
` which determine the path of one planet, and in certain cases suns `
` of different colours shine around a single planet, now with red `
` light, now with green, and then simultaneously illumine and flood `
` it with motley colours: so we modern men, owing to the `
` complicated mechanism of our "firmament," are determined by `
` DIFFERENT moralities; our actions shine alternately in different `
` colours, and are seldom unequivocal--and there are often cases, `
` also, in which our actions are MOTLEY-COLOURED. `
` `
` 216. To love one's enemies? I think that has been well learnt: it `
` takes place thousands of times at present on a large and small `
` scale; indeed, at times the higher and sublimer thing takes `
` place:--we learn to DESPISE when we love, and precisely when we `
` love best; all of it, however, unconsciously, without noise, `
` without ostentation, with the shame and secrecy of goodness, `
` which forbids the utterance of the pompous word and the formula `
` of virtue. Morality as attitude--is opposed to our taste `
` nowadays. This is ALSO an advance, as it was an advance in our `
` fathers that religion as an attitude finally became opposed to `
` their taste, including the enmity and Voltairean bitterness `
` against religion (and all that formerly belonged to freethinker- `
` pantomime). It is the music in our conscience, the dance in our `
` spirit, to which Puritan litanies, moral sermons, and goody- `
` goodness won't chime. `
` `
` 217. Let us be careful in dealing with those who attach great `
` importance to being credited with moral tact and subtlety in `
` moral discernment! They never forgive us if they have once made a `
` mistake BEFORE us (or even with REGARD to us)--they inevitably `
` become our instinctive calumniators and detractors, even when `
` they still remain our "friends."--Blessed are the forgetful: for `
` they "get the better" even of their blunders. `
` `
` 218. The psychologists of France--and where else are there still `
` psychologists nowadays?--have never yet exhausted their bitter `
` and manifold enjoyment of the betise bourgeoise, just as `
` though . . . in short, they betray something thereby. Flaubert, `
` for instance, the honest citizen of Rouen, neither saw, heard, nor `
` tasted anything else in the end; it was his mode of self-torment `
` and refined cruelty. As this is growing wearisome, I would now `
` recommend for a change something else for a pleasure--namely, the `
` unconscious astuteness with which good, fat, honest mediocrity `
` always behaves towards loftier spirits and the tasks they have to `
` perform, the subtle, barbed, Jesuitical astuteness, which is a `
` thousand times subtler than the taste and understanding of the `
` middle-class in its best moments--subtler even than the `
` understanding of its victims:--a repeated proof that "instinct" is `
` the most intelligent of all kinds of intelligence which have `
` hitherto been discovered. In short, you psychologists, study the `
` philosophy of the "rule" in its struggle with the "exception": `
` there you have a spectacle fit for Gods and godlike malignity! Or, `
` in plainer words, practise vivisection on "good people," on the `
` "homo bonae voluntatis," ON YOURSELVES! `
` `
` 219. The practice of judging and condemning morally, is the `
` favourite revenge of the intellectually shallow on those who are `
` less so, it is also a kind of indemnity for their being badly `
` endowed by nature, and finally, it is an opportunity for `
` acquiring spirit and BECOMING subtle--malice spiritualises. They `
` are glad in their inmost heart that there is a standard according `
` to which those who are over-endowed with intellectual goods and `
` privileges, are equal to them, they contend for the "equality of `
` all before God," and almost NEED the belief in God for this `
` purpose. It is among them that the most powerful antagonists of `
` atheism are found. If any one were to say to them "A lofty `
` spirituality is beyond all comparison with the honesty and `
` respectability of a merely moral man"--it would make them `
` furious, I shall take care not to say so. I would rather flatter `
` them with my theory that lofty spirituality itself exists only as `
` the ultimate product of moral qualities, that it is a synthesis `
` of all qualities attributed to the "merely moral" man, after they `
` have been acquired singly through long training and practice, `
` perhaps during a whole series of generations, that lofty `
` spirituality is precisely the spiritualising of justice, and the `
` beneficent severity which knows that it is authorized to maintain `
` GRADATIONS OF RANK in the world, even among things--and not only `
` among men. `
` `
`