Reading Help Beyond good and evil
physicists talk so proudly, as though--why, it exists only owing `
` to your interpretation and bad "philology." It is no matter of `
` fact, no "text," but rather just a naively humanitarian `
` adjustment and perversion of meaning, with which you make `
` abundant concessions to the democratic instincts of the modern `
` soul! "Everywhere equality before the law--Nature is not `
` different in that respect, nor better than we": a fine instance `
` of secret motive, in which the vulgar antagonism to everything `
` privileged and autocratic--likewise a second and more refined `
` atheism--is once more disguised. "Ni dieu, ni maitre"--that, `
` also, is what you want; and therefore "Cheers for natural law!"-- `
` is it not so? But, as has been said, that is interpretation, not `
` text; and somebody might come along, who, with opposite `
` intentions and modes of interpretation, could read out of the `
` same "Nature," and with regard to the same phenomena, just the `
` tyrannically inconsiderate and relentless enforcement of the `
` claims of power--an interpreter who should so place the `
` unexceptionalness and unconditionalness of all "Will to Power" `
` before your eyes, that almost every word, and the word "tyranny" `
` itself, would eventually seem unsuitable, or like a weakening and `
` softening metaphor--as being too human; and who should, `
` nevertheless, end by asserting the same about this world as you `
` do, namely, that it has a "necessary" and "calculable" course, `
` NOT, however, because laws obtain in it, but because they are `
` absolutely LACKING, and every power effects its ultimate `
` consequences every moment. Granted that this also is only `
` interpretation--and you will be eager enough to make this `
` objection?--well, so much the better. `
` `
` 23. All psychology hitherto has run aground on moral prejudices `
` and timidities, it has not dared to launch out into the depths. `
` In so far as it is allowable to recognize in that which has `
` hitherto been written, evidence of that which has hitherto been `
` kept silent, it seems as if nobody had yet harboured the notion `
` of psychology as the Morphology and DEVELOPMENT-DOCTRINE OF THE `
` WILL TO POWER, as I conceive of it. The power of moral prejudices `
` has penetrated deeply into the most intellectual world, the world `
` apparently most indifferent and unprejudiced, and has obviously `
` operated in an injurious, obstructive, blinding, and distorting `
` manner. A proper physio-psychology has to contend with `
` unconscious antagonism in the heart of the investigator, it has `
` "the heart" against it even a doctrine of the reciprocal `
` conditionalness of the "good" and the "bad" impulses, causes (as `
` refined immorality) distress and aversion in a still strong and `
` manly conscience--still more so, a doctrine of the derivation of `
` all good impulses from bad ones. If, however, a person should `
` regard even the emotions of hatred, envy, covetousness, and `
` imperiousness as life-conditioning emotions, as factors which `
` must be present, fundamentally and essentially, in the general `
` economy of life (which must, therefore, be further developed if `
` life is to be further developed), he will suffer from such a view `
` of things as from sea-sickness. And yet this hypothesis is far `
` from being the strangest and most painful in this immense and `
` almost new domain of dangerous knowledge, and there are in fact a `
` hundred good reasons why every one should keep away from it who `
` CAN do so! On the other hand, if one has once drifted hither with `
` one's bark, well! very good! now let us set our teeth firmly! let `
` us open our eyes and keep our hand fast on the helm! We sail away `
` right OVER morality, we crush out, we destroy perhaps the remains `
` of our own morality by daring to make our voyage thither--but `
` what do WE matter. Never yet did a PROFOUNDER world of insight `
` reveal itself to daring travelers and adventurers, and the `
` psychologist who thus "makes a sacrifice"--it is not the `
` sacrifizio dell' intelletto, on the contrary!--will at least be `
` entitled to demand in return that psychology shall once more be `
` recognized as the queen of the sciences, for whose service and `
` equipment the other sciences exist. For psychology is once more `
` the path to the fundamental problems. `
` `
` `
` CHAPTER II `
` `
` THE FREE SPIRIT `
` `
` `
` 24. O sancta simplicitiatas! In what strange simplification and `
` falsification man lives! One can never cease wondering when once `
` one has got eyes for beholding this marvel! How we have made `
` everything around us clear and free and easy and simple! how we `
` have been able to give our senses a passport to everything `
` superficial, our thoughts a godlike desire for wanton pranks and `
` wrong inferences!--how from the beginning, we have contrived to `
` retain our ignorance in order to enjoy an almost inconceivable `
` freedom, thoughtlessness, imprudence, heartiness, and gaiety--in `
` order to enjoy life! And only on this solidified, granitelike `
` foundation of ignorance could knowledge rear itself hitherto, the `
` will to knowledge on the foundation of a far more powerful will, `
` the will to ignorance, to the uncertain, to the untrue! Not as `
` its opposite, but--as its refinement! It is to be hoped, indeed, `
` that LANGUAGE, here as elsewhere, will not get over its `
` awkwardness, and that it will continue to talk of opposites where `
` there are only degrees and many refinements of gradation; it is `
` equally to be hoped that the incarnated Tartuffery of morals, `
` which now belongs to our unconquerable "flesh and blood," will `
` turn the words round in the mouths of us discerning ones. Here `
` and there we understand it, and laugh at the way in which `
` precisely the best knowledge seeks most to retain us in this `
` SIMPLIFIED, thoroughly artificial, suitably imagined, and `
` suitably falsified world: at the way in which, whether it will or `
` not, it loves error, because, as living itself, it loves life! `
` `
` 25. After such a cheerful commencement, a serious word would fain `
` be heard; it appeals to the most serious minds. Take care, ye `
` philosophers and friends of knowledge, and beware of martyrdom! `
` Of suffering "for the truth's sake"! even in your own defense! It `
` spoils all the innocence and fine neutrality of your conscience; `
` it makes you headstrong against objections and red rags; it `
` stupefies, animalizes, and brutalizes, when in the struggle with `
` danger, slander, suspicion, expulsion, and even worse `
` consequences of enmity, ye have at last to play your last card as `
` protectors of truth upon earth--as though "the Truth" were such `
` an innocent and incompetent creature as to require protectors! `
` and you of all people, ye knights of the sorrowful countenance, `
` Messrs Loafers and Cobweb-spinners of the spirit! Finally, ye `
` know sufficiently well that it cannot be of any consequence if YE `
` just carry your point; ye know that hitherto no philosopher has `
` carried his point, and that there might be a more laudable `
` truthfulness in every little interrogative mark which you place `
` after your special words and favourite doctrines (and `
` occasionally after yourselves) than in all the solemn pantomime `
` and trumping games before accusers and law-courts! Rather go out `
` of the way! Flee into concealment! And have your masks and your `
` ruses, that ye may be mistaken for what you are, or somewhat `
` feared! And pray, don't forget the garden, the garden with golden `
` trellis-work! And have people around you who are as a garden--or `
` as music on the waters at eventide, when already the day becomes `
` a memory. Choose the GOOD solitude, the free, wanton, lightsome `
` solitude, which also gives you the right still to remain good in `
` any sense whatsoever! How poisonous, how crafty, how bad, does `
` every long war make one, which cannot be waged openly by means of `
` force! How PERSONAL does a long fear make one, a long watching of `
` enemies, of possible enemies! These pariahs of society, these `
` long-pursued, badly-persecuted ones--also the compulsory `
` recluses, the Spinozas or Giordano Brunos--always become in the `
` end, even under the most intellectual masquerade, and perhaps `
` without being themselves aware of it, refined vengeance-seekers `
` and poison-Brewers (just lay bare the foundation of Spinoza's `
` ethics and theology!), not to speak of the stupidity of moral `
` indignation, which is the unfailing sign in a philosopher that `
` the sense of philosophical humour has left him. The martyrdom of `
` the philosopher, his "sacrifice for the sake of truth," forces `
` into the light whatever of the agitator and actor lurks in him; `
` and if one has hitherto contemplated him only with artistic `
` curiosity, with regard to many a philosopher it is easy to `
` understand the dangerous desire to see him also in his `
` deterioration (deteriorated into a "martyr," into a stage-and- `
` tribune-bawler). Only, that it is necessary with such a desire to `
` be clear WHAT spectacle one will see in any case--merely a `
` satyric play, merely an epilogue farce, merely the continued `
` proof that the long, real tragedy IS AT AN END, supposing that `
` every philosophy has been a long tragedy in its origin. `
` `
` 26. Every select man strives instinctively for a citadel and a `
` privacy, where he is FREE from the crowd, the many, the majority-- `
` where he may forget "men who are the rule," as their exception;-- `
` exclusive only of the case in which he is pushed straight to `
` such men by a still stronger instinct, as a discerner in the `
` great and exceptional sense. Whoever, in intercourse with men, `
` does not occasionally glisten in all the green and grey colours `
` of distress, owing to disgust, satiety, sympathy, gloominess, and `
` solitariness, is assuredly not a man of elevated tastes; `
` supposing, however, that he does not voluntarily take all this `
` burden and disgust upon himself, that he persistently avoids it, `
` and remains, as I said, quietly and proudly hidden in his `
` citadel, one thing is then certain: he was not made, he was not `
` predestined for knowledge. For as such, he would one day have to `
` say to himself: "The devil take my good taste! but 'the rule' is `
` more interesting than the exception--than myself, the exception!" `
` And he would go DOWN, and above all, he would go "inside." The `
` long and serious study of the AVERAGE man--and consequently much `
` disguise, self-overcoming, familiarity, and bad intercourse (all `
` intercourse is bad intercourse except with one's equals):--that `
` constitutes a necessary part of the life-history of every `
` philosopher; perhaps the most disagreeable, odious, and `
` disappointing part. If he is fortunate, however, as a favourite `
` child of knowledge should be, he will meet with suitable `
` auxiliaries who will shorten and lighten his task; I mean so- `
` called cynics, those who simply recognize the animal, the `
` commonplace and "the rule" in themselves, and at the same time `
` have so much spirituality and ticklishness as to make them talk `
` of themselves and their like BEFORE WITNESSES--sometimes they `
` wallow, even in books, as on their own dung-hill. Cynicism is the `
` only form in which base souls approach what is called honesty; `
` and the higher man must open his ears to all the coarser or finer `
` cynicism, and congratulate himself when the clown becomes `
` shameless right before him, or the scientific satyr speaks out. `
` There are even cases where enchantment mixes with the disgust-- `
` namely, where by a freak of nature, genius is bound to some such `
` indiscreet billy-goat and ape, as in the case of the Abbe `
` Galiani, the profoundest, acutest, and perhaps also filthiest man `
` of his century--he was far profounder than Voltaire, and `
` consequently also, a good deal more silent. It happens more `
` frequently, as has been hinted, that a scientific head is placed `
` on an ape's body, a fine exceptional understanding in a base `
` soul, an occurrence by no means rare, especially among doctors `
` and moral physiologists. And whenever anyone speaks without `
` bitterness, or rather quite innocently, of man as a belly with `
` two requirements, and a head with one; whenever any one sees, `
` seeks, and WANTS to see only hunger, sexual instinct, and vanity `
` as the real and only motives of human actions; in short, when any `
` one speaks "badly"--and not even "ill"--of man, then ought the `
`
` to your interpretation and bad "philology." It is no matter of `
` fact, no "text," but rather just a naively humanitarian `
` adjustment and perversion of meaning, with which you make `
` abundant concessions to the democratic instincts of the modern `
` soul! "Everywhere equality before the law--Nature is not `
` different in that respect, nor better than we": a fine instance `
` of secret motive, in which the vulgar antagonism to everything `
` privileged and autocratic--likewise a second and more refined `
` atheism--is once more disguised. "Ni dieu, ni maitre"--that, `
` also, is what you want; and therefore "Cheers for natural law!"-- `
` is it not so? But, as has been said, that is interpretation, not `
` text; and somebody might come along, who, with opposite `
` intentions and modes of interpretation, could read out of the `
` same "Nature," and with regard to the same phenomena, just the `
` tyrannically inconsiderate and relentless enforcement of the `
` claims of power--an interpreter who should so place the `
` unexceptionalness and unconditionalness of all "Will to Power" `
` before your eyes, that almost every word, and the word "tyranny" `
` itself, would eventually seem unsuitable, or like a weakening and `
` softening metaphor--as being too human; and who should, `
` nevertheless, end by asserting the same about this world as you `
` do, namely, that it has a "necessary" and "calculable" course, `
` NOT, however, because laws obtain in it, but because they are `
` absolutely LACKING, and every power effects its ultimate `
` consequences every moment. Granted that this also is only `
` interpretation--and you will be eager enough to make this `
` objection?--well, so much the better. `
` `
` 23. All psychology hitherto has run aground on moral prejudices `
` and timidities, it has not dared to launch out into the depths. `
` In so far as it is allowable to recognize in that which has `
` hitherto been written, evidence of that which has hitherto been `
` kept silent, it seems as if nobody had yet harboured the notion `
` of psychology as the Morphology and DEVELOPMENT-DOCTRINE OF THE `
` WILL TO POWER, as I conceive of it. The power of moral prejudices `
` has penetrated deeply into the most intellectual world, the world `
` apparently most indifferent and unprejudiced, and has obviously `
` operated in an injurious, obstructive, blinding, and distorting `
` manner. A proper physio-psychology has to contend with `
` unconscious antagonism in the heart of the investigator, it has `
` "the heart" against it even a doctrine of the reciprocal `
` conditionalness of the "good" and the "bad" impulses, causes (as `
` refined immorality) distress and aversion in a still strong and `
` manly conscience--still more so, a doctrine of the derivation of `
` all good impulses from bad ones. If, however, a person should `
` regard even the emotions of hatred, envy, covetousness, and `
` imperiousness as life-conditioning emotions, as factors which `
` must be present, fundamentally and essentially, in the general `
` economy of life (which must, therefore, be further developed if `
` life is to be further developed), he will suffer from such a view `
` of things as from sea-sickness. And yet this hypothesis is far `
` from being the strangest and most painful in this immense and `
` almost new domain of dangerous knowledge, and there are in fact a `
` hundred good reasons why every one should keep away from it who `
` CAN do so! On the other hand, if one has once drifted hither with `
` one's bark, well! very good! now let us set our teeth firmly! let `
` us open our eyes and keep our hand fast on the helm! We sail away `
` right OVER morality, we crush out, we destroy perhaps the remains `
` of our own morality by daring to make our voyage thither--but `
` what do WE matter. Never yet did a PROFOUNDER world of insight `
` reveal itself to daring travelers and adventurers, and the `
` psychologist who thus "makes a sacrifice"--it is not the `
` sacrifizio dell' intelletto, on the contrary!--will at least be `
` entitled to demand in return that psychology shall once more be `
` recognized as the queen of the sciences, for whose service and `
` equipment the other sciences exist. For psychology is once more `
` the path to the fundamental problems. `
` `
` `
` CHAPTER II `
` `
` THE FREE SPIRIT `
` `
` `
` 24. O sancta simplicitiatas! In what strange simplification and `
` falsification man lives! One can never cease wondering when once `
` one has got eyes for beholding this marvel! How we have made `
` everything around us clear and free and easy and simple! how we `
` have been able to give our senses a passport to everything `
` superficial, our thoughts a godlike desire for wanton pranks and `
` wrong inferences!--how from the beginning, we have contrived to `
` retain our ignorance in order to enjoy an almost inconceivable `
` freedom, thoughtlessness, imprudence, heartiness, and gaiety--in `
` order to enjoy life! And only on this solidified, granitelike `
` foundation of ignorance could knowledge rear itself hitherto, the `
` will to knowledge on the foundation of a far more powerful will, `
` the will to ignorance, to the uncertain, to the untrue! Not as `
` its opposite, but--as its refinement! It is to be hoped, indeed, `
` that LANGUAGE, here as elsewhere, will not get over its `
` awkwardness, and that it will continue to talk of opposites where `
` there are only degrees and many refinements of gradation; it is `
` equally to be hoped that the incarnated Tartuffery of morals, `
` which now belongs to our unconquerable "flesh and blood," will `
` turn the words round in the mouths of us discerning ones. Here `
` and there we understand it, and laugh at the way in which `
` precisely the best knowledge seeks most to retain us in this `
` SIMPLIFIED, thoroughly artificial, suitably imagined, and `
` suitably falsified world: at the way in which, whether it will or `
` not, it loves error, because, as living itself, it loves life! `
` `
` 25. After such a cheerful commencement, a serious word would fain `
` be heard; it appeals to the most serious minds. Take care, ye `
` philosophers and friends of knowledge, and beware of martyrdom! `
` Of suffering "for the truth's sake"! even in your own defense! It `
` spoils all the innocence and fine neutrality of your conscience; `
` it makes you headstrong against objections and red rags; it `
` stupefies, animalizes, and brutalizes, when in the struggle with `
` danger, slander, suspicion, expulsion, and even worse `
` consequences of enmity, ye have at last to play your last card as `
` protectors of truth upon earth--as though "the Truth" were such `
` an innocent and incompetent creature as to require protectors! `
` and you of all people, ye knights of the sorrowful countenance, `
` Messrs Loafers and Cobweb-spinners of the spirit! Finally, ye `
` know sufficiently well that it cannot be of any consequence if YE `
` just carry your point; ye know that hitherto no philosopher has `
` carried his point, and that there might be a more laudable `
` truthfulness in every little interrogative mark which you place `
` after your special words and favourite doctrines (and `
` occasionally after yourselves) than in all the solemn pantomime `
` and trumping games before accusers and law-courts! Rather go out `
` of the way! Flee into concealment! And have your masks and your `
` ruses, that ye may be mistaken for what you are, or somewhat `
` feared! And pray, don't forget the garden, the garden with golden `
` trellis-work! And have people around you who are as a garden--or `
` as music on the waters at eventide, when already the day becomes `
` a memory. Choose the GOOD solitude, the free, wanton, lightsome `
` solitude, which also gives you the right still to remain good in `
` any sense whatsoever! How poisonous, how crafty, how bad, does `
` every long war make one, which cannot be waged openly by means of `
` force! How PERSONAL does a long fear make one, a long watching of `
` enemies, of possible enemies! These pariahs of society, these `
` long-pursued, badly-persecuted ones--also the compulsory `
` recluses, the Spinozas or Giordano Brunos--always become in the `
` end, even under the most intellectual masquerade, and perhaps `
` without being themselves aware of it, refined vengeance-seekers `
` and poison-Brewers (just lay bare the foundation of Spinoza's `
` ethics and theology!), not to speak of the stupidity of moral `
` indignation, which is the unfailing sign in a philosopher that `
` the sense of philosophical humour has left him. The martyrdom of `
` the philosopher, his "sacrifice for the sake of truth," forces `
` into the light whatever of the agitator and actor lurks in him; `
` and if one has hitherto contemplated him only with artistic `
` curiosity, with regard to many a philosopher it is easy to `
` understand the dangerous desire to see him also in his `
` deterioration (deteriorated into a "martyr," into a stage-and- `
` tribune-bawler). Only, that it is necessary with such a desire to `
` be clear WHAT spectacle one will see in any case--merely a `
` satyric play, merely an epilogue farce, merely the continued `
` proof that the long, real tragedy IS AT AN END, supposing that `
` every philosophy has been a long tragedy in its origin. `
` `
` 26. Every select man strives instinctively for a citadel and a `
` privacy, where he is FREE from the crowd, the many, the majority-- `
` where he may forget "men who are the rule," as their exception;-- `
` exclusive only of the case in which he is pushed straight to `
` such men by a still stronger instinct, as a discerner in the `
` great and exceptional sense. Whoever, in intercourse with men, `
` does not occasionally glisten in all the green and grey colours `
` of distress, owing to disgust, satiety, sympathy, gloominess, and `
` solitariness, is assuredly not a man of elevated tastes; `
` supposing, however, that he does not voluntarily take all this `
` burden and disgust upon himself, that he persistently avoids it, `
` and remains, as I said, quietly and proudly hidden in his `
` citadel, one thing is then certain: he was not made, he was not `
` predestined for knowledge. For as such, he would one day have to `
` say to himself: "The devil take my good taste! but 'the rule' is `
` more interesting than the exception--than myself, the exception!" `
` And he would go DOWN, and above all, he would go "inside." The `
` long and serious study of the AVERAGE man--and consequently much `
` disguise, self-overcoming, familiarity, and bad intercourse (all `
` intercourse is bad intercourse except with one's equals):--that `
` constitutes a necessary part of the life-history of every `
` philosopher; perhaps the most disagreeable, odious, and `
` disappointing part. If he is fortunate, however, as a favourite `
` child of knowledge should be, he will meet with suitable `
` auxiliaries who will shorten and lighten his task; I mean so- `
` called cynics, those who simply recognize the animal, the `
` commonplace and "the rule" in themselves, and at the same time `
` have so much spirituality and ticklishness as to make them talk `
` of themselves and their like BEFORE WITNESSES--sometimes they `
` wallow, even in books, as on their own dung-hill. Cynicism is the `
` only form in which base souls approach what is called honesty; `
` and the higher man must open his ears to all the coarser or finer `
` cynicism, and congratulate himself when the clown becomes `
` shameless right before him, or the scientific satyr speaks out. `
` There are even cases where enchantment mixes with the disgust-- `
` namely, where by a freak of nature, genius is bound to some such `
` indiscreet billy-goat and ape, as in the case of the Abbe `
` Galiani, the profoundest, acutest, and perhaps also filthiest man `
` of his century--he was far profounder than Voltaire, and `
` consequently also, a good deal more silent. It happens more `
` frequently, as has been hinted, that a scientific head is placed `
` on an ape's body, a fine exceptional understanding in a base `
` soul, an occurrence by no means rare, especially among doctors `
` and moral physiologists. And whenever anyone speaks without `
` bitterness, or rather quite innocently, of man as a belly with `
` two requirements, and a head with one; whenever any one sees, `
` seeks, and WANTS to see only hunger, sexual instinct, and vanity `
` as the real and only motives of human actions; in short, when any `
` one speaks "badly"--and not even "ill"--of man, then ought the `
`