No More Learning

99
? SCIENCE.
594
Science hitherto has been a means of dis posing of the confusion of things by hypotheses which "explain everything "--that is to say, it has been the result of the intellect's repugnance to chaos. This same repugnance takes hold of me when I contemplate myself; I should like to form some kind of representation of my inner world for myself by means of a scheme, and thus overcome intellectual confusion. Morality was a simplification of this sort: it taught man as
as known--Now we have annihilated morality--we have once more grown completely obscure to ourselves! I know that I know nothing about myself. Physics shows itself to be a hoon for the mind: science (as the road to knowledge) acquires a new charm after morality has been laid aside--and owing to the fact that we find consist ency here alone, we must order our lives in
accordance with it so that it may help us to
'
(m)
? recognised,
"Mus-n q'f This reeulte in a Qnrf nf' Adm-h3
? ? 100 THE WILL TO POWER.
596.
No " moral education " of humanity: but the disciplinary school of scientific errors is necessary, because truth disgusts and creates a dislike of life, provided a man is not already irrevocably launched upon his way, and bears the con sequences of his honest standpoint with tragic pride.
597
The first principle of scientific work: faith in the union and continuance of scientific work, so that the individual may undertake to work at any point, however small, and feel sure that his efforts will not be in vain.
There is a great paralysing force: to work in vain, to struggle in vain.
*
The periods of hoarding, when energy and power are stored, to be utilised later by sub sequent periods: Science as a half-way house, at which the mediocre, more multifarious, and more complicated beings find their most natural
? ? ? ? THE WILL TO POWER IN SCIENCE. 101
a warrior of knowledge, is unremittingly struggling with a host of hateful truths. For truth is ugly.
599
The "purposelessness of all phenomena ": the belief in this is the result of the view that all interpretations hitherto have been false, it is a
? on the part of discouragement and weakness--it is not a necessary belief.
generalisation
The arrogance of man: when he sees no
purpose,
he denies that there can be one!
600.
? The unlimited ways of interpreting the world: every interpretation is a symptom of growth or decline.
Unity (monism) is a need of inertia; Plurality
chflllld nnt [llrfii'd In Jab-"'4
in interpretation is a sign of strength. One
" ''"'"Dr"'
? ? 102 THE WILL TO POWER.
But its comprehensibility, its clearness, its practicability, its beauty, will begin to near their end if we refine our senses, just as beauty ceases to exist when the processes of its history are reflected upon: the arrangement of the end
is in itself an illusion. Let it sufiice,_that the more coarsely and more superficially it is under stood, the more valuable, the more definite, the more beautiful and important the world then
seems. The more deeply one looks into the further our valuation retreats from our view,--
per
Only as the result of certain bluntness of vision and the desire for simplicity does the beautiful and the " valuable " make its appearance
in itself purely fanciful.
paratus.
? We have created the world
senselessnessapproaches
that has any value! Knowing this, we also
ceive that the veneration of truth already the result of illusion--and that much more necessary to esteem the formative, simplifying, moulding, and romancing power.
"
? " All false--everything allowed
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603.
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things, not "explanation " (in the majority of cases a new interpretation of an old interpretation which has grown incomprehensible and little more than a mere sign). There is no such thing as an established fact, everything fluctuates, everything is intangible, yielding; after all, the most lasting of all things are our opinions.
605.
The ascertaining of " truth " and "untruth," the ascertaining of facts in general, is fundamentally
different from the creative placing, forming, mould ing, subduing, and willing which lies at the root of philosophy. To give a sense to things--this duty always remains over, provided no sense already
lies in them. The same holds good of sounds, and also of the fate of nations: they are suscept ible of the most varied interpretations and turns,
for dgferent purposes.
A higher duty is to fix a goal and to mould
facts according to it: that the interpretation action, and not merely transvaluation of con cepts.
606.
Man ultimately finds nothing more in things
THE WILL TO POWER IN SCIENCE.
103
? LLnn has Lin-waif 'ln-sc lniA
:. ,, clam-t, _qu'l: nrnness
of
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is,
? 104
THE WILL TO POWER.
607.
Science: its two sides :--
In regard to the individual;
In regard to the complex of culture
(" levels of culture ")
--antagonistic valuation in regard to this and that side.
608.
The development of science tends ever more to transform the known into the unknown: its aim, however, is to do the reverse, and it starts out with the instinct of tracing the unknown to the known.
In short, science is laying the road to sovereign ignorance, to a feeling that "knowledge " does not exist at all, that it was merely a form of haughti ness to dream of such a thing; further, that we have not preserved the smallest notion which would allow us to class knowledge even as a
possibility--that "knowledge" is a contradictory idea. We transfer a primeval myth and piece of human vanity into the land of hard facts: we can allow a "thing-in-itself" as a concept, just as little as we can allow "knowledge-in-itself. " The misleading influence of " numbers and logic," the misleading influence of " laws. "
Wisdom is an attempt to overcome the per spective valuations (i. e. the" will to power "): it is a principle which is both unfriendly to Life, and also
decadent; a symptom in the case of the Indians, etc. ; weakness of the power of appropriation.
? ? ? ? whole.
' 6Ir.
THE WILL TO POWER IN SCIENCE.
105
609.
It does not suffice for you to see in what ignor ance man and beast now live; you must also have and learn the desire for ignorance. It is necessary that you should know that without this form of ignorance life itself would be impossible, that it is merely a. vital condition under which, alone, a living organism can preserve itself and prosper: a great solid belt of ignorance must stand about you.
6Io.
Science--the transformation of Nature into con cepts for the purpose of governing Nature--that is part of the rubric " means. "
But the purpose and will of mankind must grow in the same way, the intention in regard to the
? Thought is the strongest and most persistently exercised function in all stages of life--and also in every act Of perception or apparent experience! Obviously it soon becomes the mightiest and most
exacting of all functions, and in time tyrannises over other powers. Ultimately it becomes " passion in itself. "
6 I 2.
The right to great passion must be reclaimed for the investigator, after self-effacement and the cult of " objectivity " have created a false order of rank in this sphere. Error reached its zenith
? ? ? 106 THE WILL TO POWER.
when Schopenhauer taught: in the release from passion and in will alone lay the road to "truth,"
to knowledge; the intellect freed from will could not help seeing the true and actual essence of things. The same error in art: as if everything became beautiful the moment it was regarded without will.
613.
The contest for supremacy among the passions, and the dominion of one of the passions over the intellect.
6 I 4.
To "humanise" the world means to feel our selves ever more and more masters upon earth.
615.
Knowledge, among a higher class of beings, will also take new forms which are not yet necessary.
6 I 6.
That the worth of the world lies in our inter
pretations (that perhaps yet other interpretations
are possible somewhere, besides mankind's); that
the interpretations made hitherto were perspective valuations, by means of which we were able to survive in life, i. e. in the Will to Power and in the growth of power; that every elevation of man involves the overcoming of narrower interpretations; that every higher degree of strength or power
attained, brings new views in its train, and teaches a belief in new horizons--these doctrines lie
? ? ? ? THE WILL TO POWER IN SCIENCE.
107
scattered through all my works. The world that concerns us at all is false--that is to say, is not a fact; but a romance, a piece of human sculpture, made from a meagre sum of observation; it is " in flux"; it is something that evolves, a great revolving lie continually moving onwards and never getting any nearer to truth--for there is no such thing as " truth. "
6 r 7. Recapitulation :--
To stamp Becoming with the character of Being--this is the highest Will to Power.
The twofold falsification, by the senses on the one hand, by the intellect on the other, with the view of maintaining a world of being, of rest, of equivalent cases, etc.
That everything recurs, is the very nearest
? of a world of Becoming to a world of Being: the height of contemplation.
The metamorphoses of Being (body, God, ideas, natural laws, formulae, etc. ).
"Being " as appearance--the twisting round of values: appearance was that which conferred the values.
Knowledge in itself in a world of Becoming is impossible; how can knowledge be possible at all, then? Only as a mistaking of one's self, as will to power, as will to deception.
approach
i It is out of the values which have been at tributed to Being, that the condemnation of, and dissatisfaction with, Becoming, have sprung: once such a world of Being had been invented.
? ? ? 108 THE WILL TO POWER.
Becoming is inventing, willing, self-denying, self-overcoming: no subject but an action, it places things, it is creative, no "causes and effects. "
Art is the will to overcome Becoming, it is a process of " eternalising " ; but shortsighted, always
according to the perspective; repeating, as it were in a small way, the tendency of the whole.
That which all life shows, is to be regarded as a reduced formula for the collective tendency: hence the new definition of the concept "Life " as " will to power. "
Instead of "cause and efl'ect," the struggle of evolving factors with one another, frequently with the result that the opponent is absorbed; no constant number for Becoming.
The uselessness of old ideals for the interpreta tion of all that takes place, once their bestial origin and utility have been recognised; they are, moreover, all hostile to life.
The uselessness of the mechanical theory--it gives the impression that there can be no purpose.
All the idealism of mankind, hitherto, is on the point of turning into Nihilism--may be shown to be a belief in absolute worthlessness, i. e. purpose lessness.
The annihilation of ideals, the new desert waste; the new arts which will help us to endure it-- amphibia that we are!
First principles: bravery, patience, no "stepping; back," not too much ardour to get to the fore.
? constantly maintaining an attitude of parody towards all former values, as
(NB. --Zarathustra
the result of his overflowing energy. )
? ? ? II.
THE WILL TO POWER IN NATURE. I. THE MECHANICAL INTERPRETATION
OF THE WORLD.
618.
OF all the interpretations of the world attempted heretofore, the mechanical one seems to-day to
? stand most prominently in the front.
has clean conscience on its side; for no
science believes inwardly in progress and success unless be with the help of mechanical procedures. Every one knows these procedures: " reason " and "purpose" are allowed to remain out of considera tion as far as possible; shown that, provided
sufficient amount of time be allowed to elapse, everything can evolve out of everything else, and no one attempts to suppress his malicious satisfac tion, when the "apparent design in the fate " of plant or of theyolk of an egg,may be traced to stress and thrust--in short, people are heartily glad to pay respect to this principle of profoundest stupidity,
may be allowed to pass a playful remark con cerning these serious matters. Meanwhile, among the most select intellects to be found in this move?
109
Apparently
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IIO THE \VILL TO POWER.
ment, some presentiment of evil, some anxiety is noticeable, as if the theory had a rent in which sooner or later might be its last: mean the sort of rent which denotes the end of all balloons inflated with such theories.
Stress and thrust themselves cannot be "ex plained," one cannot get rid of the actio in distans. The belief even in the ability to explain now lost, and people peevishly admit that one can only describe, not explain that the dynamic interpreta tion of the world, with its denial of " empty space " and its little agglomerations of atoms, will soon
get the better of physicists: although in this way Dynamis certainly granted an inner quality.
619.
The triumphant concept "energy," with which our physicists created God and the world, needs yet to be completed must be given an inner will which Icharacterise as the " Will to Power"---that to say,
as an insatiable desire to manifest power; or the application and exercise of power as creative instinct, etc. Physicists cannot get rid of the "actio in distans" in their principles; any more than they can repelling force (or an attracting one). There no help for all movements, all "appearances," all "laws " must be understood as symptoms of an inner phenomenon, and the analogy
of man must be used for this purpose. It possible to trace all the instincts of an animal to the will to power; as also all the functions of organic life to this one source.
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THE WILL TO POWER IN NATURE. III
620.
Has anybody ever been able to testify to a
? No, but to ej'ects, translated into a com pletely strange language. Regularity in sequence has so spoilt us, that we no longer wonder at the
wonderful process.
621.
A force of which we cannot form any idea, is an empty word, and ought to have no civic rights in the city of science: and the same applies to the purely mechanical powers of attracting and repel ling by means Of which we can form an image of the World--no more!
622.
Squeeze: and kicks are something ,incalculably recent, evolved and not primeval. They, pre_ suppose something which holds together and can press and strike! But how could it hold to gether?
623.
There is nothing unalterable in chemistry: this
is only appearance, a mere school prejudice. We it was who introduced the unalterable, taking it from metaphysics as usual,Mr. Chemist. It is a mere
. superficial judgment to declare that the diamond, graphite, and carbon are identical. Why? Simply because no loss of substance can be traced in the scales! Well then, at least they have something in common; but the work of the molecules in the
? ? ? 112 THE wr'u. TO POWER.
process of changing from one form to the other, an action we can neither see nor weigh, is just exactly what makes one material something difi'erent--with specifically different qualities.
624.
Against the physical atom--In order to under stand the world, we must be able to reckon it up; in order to be able to reckon it up, we must be aware of constant causes; but since we find no such constant causes in reality, we invent them for ourselves and call them atoms. This is the origin of the atomic theory.
The possibility of calculating the world, the possibility of expressing all phenomena by means of formulae -- is that really " understanding "? What would be understood of a piece of music, if all that were calculable in it and capable of being expressed in formulae, were reckoned up P--Thus "constant causes," things, substances, something " unconditioned," were therefore invented ;----what has been attained thereby?
625.
The mechanical concept of " movement " is already a translation of the original process into the language of symbols of the eye and the touch.
The concept atom, the distinction between the " seat of a motive force and the force itself," is a language of symbols derived from our logical and cjsyhical world.
It does not lie within our power to alter our
? ? ? ? THE WILL TO POWER IN NATURE.
means of expression: it is possible to understand to what extend they are but symptomatic. To demand an adequate means of expression is non--
sense: it lies at the heart of a language, Of a. medium of communication, to express relation only. . . . The concept " truth " is opposed to good sense. The whole province of " truth--falseness" only applies to the relations between beings, not to an " abso
lute. " There is no such thing as a "being in itself" (relations in the first place constitute being), any more than there can be " knowledge in itself. "
626.
" Thefeeling qfforce cannot proceed from move ment: feeling in general cannot proceed from movement. "
"Even in support of this, an apparent experi
ence is the only evidence: in a substance
feeling is generated through transmitted motion
But generated? Would this show that the feeling did not yet exist there at all? so that its appearance would have to be regarded as the creative act of the intermediary--motion? The feelingless condition of this substance is only an hypothesis ! not an experience l--Feeling, therefore is the quality of the substance: there actually are substances that feel. "
" Do we learn from certain substances that they have no feeling? No, we merely cannot tell that they have any. It is impossible to seek the origin of feeling in non-sensitive substance. "--0h what
hastiness 1
VOL. II. H
(stimuli).
(brain)
113
? ? ? ? I14
THIS WILL TO POWER.
? 627.
" To attract " and "to repel," in a purely mechanical sense, is pure fiction: a word. We
cannot imagine an attraction without a purpose. -- Either the will to possess one's self of a thing, or the will to defend one's self from a thing or to repel it--
that we " understand " : that would be an interpreta tion which we could use.
In short, the psychological necessity of believ ing in causality lies in the impossibility of imagining a process without a purpose: but of course this says nothing concerning truth or untruth (the justifica tion of such a belief)! The belief in cause col lapses with the belief in 're'M; (against Spinoza and
his causationism).
628.
It is an illusion to suppose that something is known, when all we have is a mathematical formula of what has happened: it is only characterised, described; no more!
629.
If I bring a regularly recurring phenomenon into a formula, I have facilitated and shortened my task of characterising the whole phenomenon, etc. But I have not thereby ascertained a "law," I have only replied to the question: How is it that some
thing recurs here? It is a supposition that the formula corresponds to a complex of really unknown forces and the discharge of forces: it is
? ? ? THE WILL TO POWER IN NATURE.
['15
? pure mythology to suppose that forces here obey law, so that, as the result of their obedience, we
have the same phenomenon every time.
630.
take good care not tospeak of chemical" laws " to do so savours of morality. It much more question of establishing certain relations of power: the stronger becomes master of the weaker, in so far as the latter cannot maintain its degree of independence,---here there no pity, no quarter, and, still less, any observance of " law. "
631.
The unalterable sequence of certain phenomena does not prove any "law," but relation of power between two or more forces. To say," But precisely this relation that remains the same! "
no better than saying, " One and the same force cannot be another force. "---It not matter of sequence,--but matter of interdependence, pro cess in which the procession of'moments do not determine each other after the manner of cause and effect. .
Theseparation of the " action " from the "agent
Of the phenomenon from the worker of that pheno
menon of the process from one that not process,
but lasting, substance, thing, body, soul, etc. ; the
__ .
? attempt to understand life as sort of shifting of things and changing of places; of sort of "being" or stable entity: this ancient mythology
? ? _ Amww_m\a
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116 THE WILL TO POWER.
established the belief in "cause and effect," once it had found a lasting form in the functions of speech and grammar.
632.
The "regularity" of a sequence is only a metaphorical expression, not a fact, just as if a rule were followed herel And the same holds good of " conformity to law. " We find a formula in order to express an ever-recurring kind of succession of phenomena: but that does not show that we have discovered a law; much less a force which is the cause of a recurrence of effects. The fact that something always happens thus or thus, is inter preted here as if a creature always acted thus or thus as the result of Obedience to a law or to a law
giver: whereas apart from the "law " it would be free to act differently. But precisely that in ability to act otherwise might originate in the creature itself, it might be that it did not act thus or thus in response to a law, but simply because it was so constituted. It would mean simply: that something cannot also be something else ; that it cannot be first this, and then something quite different ; that it is neither free nor the reverse, but merely thus or thus. The fault lies in thinking a
subject into things.
633.
To speak of two consecutive states, the first as " cause," and the second as " effect," is false. The first state cannot bring about anything, the second has nothing effected in it.
? ? ? ? ? THE WILL TO POWER IN NATURE.
117
It is a question of a struggle between two elements unequal in power: a new adjustment is arrived at, according to the measure of power each possesses. The second state is something funda mentally different from the first not its effect) the essential thing that the-factors which engage in the struggle leave with different quanta of power.
634.
A criticism of Materialism--Let us dismiss the two popular concepts, "Necessity" and " Law," from this idea: the first introduces false con straint, the second false liberty into the world. " Things " do not act regularly, they follow no rule: there are no things (that our fiction) neither do they act in accordance with any necessity. There
no obedience here: for, the fact that something is as strong or weak, not the result of obedience or of rule or of constraint. . . .
The degree of resistance and the degree of superior power--this the question around which all phenomena turn: we, for our own purposes and calculations, know how to express this in formulae and "laws," all the better for us! But that does not mean that we have introduced any "morality" into the world, just because we have fancied as obedient.
There are no laws: every power draws its last consequence at every moment. Things are calcul able precisely owing to the fact that there no possibility of their being otherwise than they are.
A quantum of power characterised by the
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:
118 THE WILL To POWER.
effect it produces and the influence it resists. The adiaphoric state which would be thinkable in itself, is entirely lacking. It is essentially a will to vio lence and a will to defend one's self againstviolence.
It is not self-preservation: every atom exercises its influence over the whole of existence--it is thought out of existence if one thinks this radia tion of will-power away. That is why I call it a quantum of " Will to Power " ; with this formula one can express the character which cannot be ab stracted in thought from mechanical order, without suppressing the latter itself in thought.
The translation of the world of effect into a visible world--a world for the eye--is the concept "movement. " Here it is always understood that
something has been moved,--whether it be the fiction of an atomic globule or even of the abstrac tion of the latter, the dynamic atom, something is always imagined that has an effect--that is to say, we have not yet rid ourselves of the habit into which our senses and speech inveigled us. Subject
and object, an agent to the action, the action and that which does it separated: we must not forget that all this signifies no more than semeiotics and-- nothing real. Mechanics as a teaching of movement is already a translation of phenomena into man's
language of the senses.
635.
We are in need of "unities" in order to be able to reckon: but this is no reason for supposing that "unities" actually exist. We borrowed the
? ? ? ? THE WILL TO POWER IN NATURE.
119
concept " unity" from our concept " ego,"--our very oldest article of faith. If we did not believe our selves to be unities we should never have formed the concept "thing. " Now--that to say, some what late in the day, we are overwhelmingly convinced that our conception of the concept "ego" no'security whatever for real entity. In order to maintain the mechanical interpretation of the world theoretically, we must always make the reserve that with fictions that we do so: the concept of movement (derived from the language of our senses) and the concept of the atom (= entity, derived from our psychical experience) are based upon sense-prejudice and psychological prejudice.
Mechanics formulates consecutive phenomena, and does so semeiologically, in the terms of the senses and of the mind (that all influence move ment; that where there movement something
at work moving): does not touch the question of the causal force.
The mechanical world imagined as the eye and the sense of touch alone could imagine world (as "moved" ,---in such way as to be calculable,--as to simulate causal entities " things " (atoms) whose effect constant (the transfer of the false concept of subject to the concept atom).
The mixing together of the concept of numbers, of the concept'of thing (the idea of subject), of the concept of activity (the separation of that Which the cause, and the effect), of the concept of movement: all these things are phenomenal; our eye and our psychology are still in all.
If we, eliminate these adjuncts, nothing remains
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120 THE WILL TO POWER.
over but dynamic quanta, in a relation of tension to all other dynamic quanta: the essence of which resides in their relation to all other quanta, in their "influence" upon the latter. The will to power, not Being, not Becoming, but a pathos--is the
elementary fact, from these first results a Becoming, an influencing. . . .
636.
The physicists believe in a " true world " after their own kind; a fixed systematising of atoms to perform necessary movements, and holding good equally of all creatures,--so that, according to them, the " world of appearance " reduces itself to the side of general and generally-needed Being,
which is accessible to every one according to his kind (accessible and also adjusted,--made "sub
jective But here they are in error. The atom which they postulate arrived at by the logic of that perspective of consciousness; in itself therefore subjective fiction. This picture of the world which they project in no way essentially different from the subjective picture: the only difference that composed simply with more extended se'nses, but certainly with our senses. . . And in the end, without knowing they left something out of the constellation: precisely the necessary perspective factor, by means of which every centre of power--and not man alone--con structs the rest of the world from its point of view --that to say, measures feels and moulds
according to its degree of strength. . They forgot to reckon with this perspective-fixing power,
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THE WILL TO POWER IN NATURE. 121
? 'in "true being,"-----or, in school-terms, subject
They suppose that this was "evolved" and added ;--but even the chemical investigator needs it: it is indeed specific Being, which de termines action and reaction according to circum stances.
Perspectivity is only a complex form of specific ness. My idea is that every specific body strives to become master of all space, and to extend its power (its will to power), and to thrust back everything that resists it. But inasmuch as it is continually meeting the same endeavours on the
those)
637.
Even in the inorganic world all that concerns an atom of energy is its immediate neighbourhood : distant forces balance each other. Here is the root of perspectivity, and it explains'why a living organism is " egoistic" to the core.
638.
Granting that the world disposed of a quantum of force, it is obvious that any transposition of force to any place would affect the whole system-- thus, besides the causality of sequence, there would also be a dependence, contiguity, and coincidence.
being.
of other bodies, it concludes by coming to
part
terms with those (by "combining" with
which are sufficiently related to it--and thus they conspire together for power. And the process continues.
? ? ? 122 THE WILL TO POWER.
? 639.
The only possible way of upholding the sense of the concept "God" would be: to make Him not the motive force, but the condition of maximum
power, an epoch; a point in the further develop ment of the Will to Power; by means of which subsequent evolution just as much as former evolution--up to Him--could be explained.
Viewed mechanically, the energy of collective Becoming remains constant; regarded from the economical standpoint, it ascends to its zenith and then recedes therefrom in order to remain eternally rotatory. This " Will to Power " expresses itself
in the interpretation, in the manner in which the strength is used--The conversion of energy into life ; " life in its highest power " thenceforward appears as the goal. The same amount of energy, at different stages of development, means different things.
That which determines growth in Life is the economy which becomes ever more sparing and methodical, which achieves ever more and more with a steadily decreasing amount of energy. . . . The ideal is the principle of the least possible expense. . .