No More Learning

?
as an
of
of
is
to
of
of
no
? l
NIHILISM.
17
This should be realised, that the extent to which we can, in our heart of hearts, acknowledge appearance, and the necessity of falsehood, with
out going to rack and ruin, is the measure of strength.
In this respect, Nihilism, in that it is the nega
tion of a real world and of Being, might be a divine view of the world.
I6.
If we are disillusioned, we have not become so in regard to life, but owing to the fact that our
eyes have been opened to all kinds of "desiderata. " With mocking anger we survey that which is
called "Ideal": we despise ourselves only because we are unable at every moment of our lives to quell that absurd emotion which is called "Ideal ism. " This pampering by means of ideals is stronger than the anger of the disillusioned one.
I7.
To what extent does Schopenhauerian Nihilism
continue to be the result of the same ideal as that
zwhich gave rise to Christian Theism f The
amount of certainty concerning the most exalted desiderata, the highest values and the greatest
degree of perfection, was so great, that the
philosophers started out from it as if it had been an a priori and absolute fact: "God" at the head, as the given quantity--Truth. "To become like
God," "to be absorbed into the Divine Being"-- WOL. I. B
? ? ? ? I8 THE WILL TO POWER.
I |
these were for centuries the most ingenuous and most convincing desiderata (but that which con. vinces is not necessarily true on that account it is nothing more nor less than convincing. Ar observation for donkeys).
The granting of a personal-reality to this accre.
tion of ideals has been unlearned: people have
become atheistic. But has the ideal actually beer
abandoned? The , latest metaphysicians, as a
matter of fact, still seek their true "reality" in i --the "thing-in-itself" beside which everything
"else is merely appearance. Their dogma thal
because our world
appearance obviously
? not the expression that ideal, therefore canno be "true"--and at bottom does not even lead
back that metaphysical world cause. The
unconditioned,
highest degree perfection, cannot possibly
far stands for thal
Schopen hauer, who desired otherwise, was obliged
be the reason all the conditioned.
imagine this metaphysical basis the antithesi the ideal, "an evil, blind will": thus could be "that which appears," that which manifest
itself the world appearance. But even so,
did not give up that ideal absolute--he circum vented it.
(Kant seems have needed the hypothesis
"intelligible freedom,"*
ens perfectum the responsibility
trived this world short,
explain evil: scandalous logic for philosopher
See Note 11.
order
relieve having con
order
? ? on p.
is, in
in
as it
a
of to
as
as
is so
||
in
. .
* of. asofin
it ttho h t
is,
to
in to
to of
as ofitsoofof
it
it
? NIHILISM.
I8.
I9
The most general sign of modern times: in his
own estimation, man has lost an infinite amount of
dignity. For a long time he was the centre and
tragic hero of life in general; then he endeavoured
to demonstrate at least his relationship to the most essential and in itself most valuable side of
life--as all metaphysicians do, who wish to hold
fast to the dignity of man, in their belief that moral values are cardinal values. He who has
let God go, clings all the more strongly to the belief in morality.
I9.
Every purely moral valuation (as, for instance,
? Europe must expect the same thing! It is supposed that
the Buddhistic) terminates in Nihilism:
one can get along with a morality bereft of a religious background; but in this direction the road to Nihilism is opened. There is nothing in religion
which compels us to regard ourselves as valuing CreatureS.
2O.
The question which Nihilism puts, namely, "to what purpose ? " is the outcome of a habit, hitherto, to regard the purpose as something fixed, given and
exacted from outside--that is to say, by some super natural authority. Once the belief in this has been unlearned, the force of an old habit leads to the search after another authority, which would know how to speak unconditionally, and could point to
? ? ? 2O THE WILL TO POWER.
goals and missions. The authority of the conscience
now takes the first place (the more morality is emancipated from theology, the more imperative
does it become) as a compensation for the personal
author aty. Or the authority
evade the will, also the willing goal and
the risk setting oneself goal. One would like
get rid the responsibility (Fatalism would be accepted). Finally: Happiness, and with
dash humbug, the happiness the greatest number.
said:--
(1) definite goal quite unnecessary.
(2) Such goal cannot possibly foreseen. Precisely now, when will fullest strength
were necessary, the weakest and most pusil.
lanimous condition. Absolute mistrust concerning the organising power the will.
I.
The perfect Wihilist. --The Nihilist's eye idealises an ugly sense, and inconstant what
gregarious instinct (the herd).
immanent spirit, which has
which one can abandon oneself. One would like
remembers: and fade,
allows recollections
of reason. Or the Or history with
goal itself, and
I.
? go astray does not protect them from that cadaverous coloration with which weakness dyes all
that distant and past. And what does not do for itself fails for the whole the past mankind well--that say, allows drop
? ? as it
of
is
its
2
is
it
in is
to to It
it it to
a of
do
to
A is
of
of in
tois a
be of of in itto a
to
ofit to of
it
a to its
it is
as
in its
its
|
? 2328. 360 NIHILISM,
22.
2I
* A. Nihilism as a sign of enhanced spiritual
It may be two things:--
active Nihilism.
B. Nihilism as a sign of the collapse and decline of spiritual strength: passive Nihilism.
23.
Nihilism, a normal condition.
It may be a sign of strength ; spiritual vigour
may have increased to such an extent that the
goals
Nihilism.
strength:
? toward which man has marched hitherto (the "convictions," articles of faith) are no longer suited to it (for a faith generally expresses the exigencies of the conditions of existence, a submis sion to the authority of an order of things which conduces to the prosperity, the growth and power of
a living creature . . ); on the other hand, a sign of insufficient strength, to fix a goal, a "wherefore,"
and a faith for itself.
It reaches maximum relative strength,
powerful destructive force, the form active AVihilism.
Its opposite would be weary Nihilism, which no
longer attacks: most renowned form being Buddhism: passive Nihilism, sign weakness:
spiritual strength may
fatigued, exhausted,
that the goals and values which have prevailed: hitherto are longer suited and are longer believed in--so that the synthesis values and goals (upon which every strong culture stands)
? ? * ~
of
no
*
of
no
as
its
its
be it a
in of of
to
so :
as
a
? 22 THE WILL TO POWER.
decomposes, and the different values contend with one another: Disintegration, then everything which
is relieving, which heals, becalms, or stupefies, steps
into the foreground under the cover of various dis. guises, either religious, moral, political or aesthetic,
etC.
-
24.
Nihilism is not only a meditating over the "in vain l'--not only the belief that everything de serves to perish; but one actually puts one's shoulder to the plough; one destroys. This, if you will, is illogical; but the Nihilist does not believe in the necessity of being logical. . . . It is the
condition of strong minds and wills; and to these it is impossible to be satisfied with the negation of judgment: the negation by deeds proceeds from
their nature. Annihilation by the reasoning faculty seconds annihilation by the hand.
25.
? Concerning the genesis of the Nihilist. The courage of all one really knows comes but late in life. It is only quite recently that I have ac knowledged to myself that heretofore I have been a Nihilist from top to toe. The energy and thoroughness
with which marched forward Nihilist deceived the concerning, this fundamental fact. When one progressing towards goal seems impossible that "aimlessness per se"
should be one? 's fundamental article faith.
? ? of
. . . it
is
I
a
as a
? NIHILISM.
26.
23
The Pessimism of strong natures. The "where fore" after a terrible struggle, even after victory. That something may exist which is a hundred times more important than the question, whether we feel well or unwell, is the fundamental instinct of all strong natures--and consequently too, whether the others feel well or unwell. In short, that we have a purpose, for which we would not even hesitate to sacrifice men, run all risks, and bend our backs to the worst: this is the great passion.
2. FURTHER CAUSES OF NIHILISM.
27.
The causes of Nihilism: (1) The higher species is
lacking, i. e. , the species whose inexhaustible fruit
fulness and power would uphold our belief in Man
(think only of what is owed to Napoleon--almost all the higher hopes of this century).
? species ("herd," "mass," "society") is forgetting modesty, and inflates its needs into cosmic and metaphysical values. In this way all life is vulgarised: for inasmuch as the mass of mankind rules, it tyrannises over the ex
ceptions, so that these lose their belief in themselves and become AWihilists.
All attempts to conceive of a new species come to nothing ("romanticism," the artist, the philosopher;
against Carlyle's attempt to lend them the highest moral values).
(2) The inferior
? ? ? THE WILL TO POWER.
24
The struggle against genius ("popular poetry,"
etc. ). Sympathy with the lowly and the suffering
as a standard for the elevation of the soul.
The philosopher is lacking, the interpreter of
deeds, and not alone he who poetises them. 28.
All attempts made to escape Nihilism, which
do not consist in transvaluing the values that have prevailed hitherto, only make the matter worse; they complicate the problem.
29.
The varieties of self-stupefaction. In one's
heart of hearts, not to know, whither? Empti
ness. The attempt to rise superior to it all by means of emotional intoxication: emotional in
toxication in the form of music, in the form of cruelty the tragic joy over the ruin the
The result is that higher types are resisted.
The downfall and insecurity of all higher types,
Imperfect
Nihilism--its forms: we are now surrounded by them.
? blind, gushing en distinct periods
(in the form hatred, etc. ).
work blindly, like scientific instrument; keep
eye on the many small joys, like an investi gator, for instance (modesty towards oneself); the
mysticism the voluptuous joy eternal empti
noblest, and the form
thusiasm over individual men
The attempt
? ? of
of
of or
an
in a
to
to
of
of
. . .
in
? m
NIHILISM.
25
ness; art "for art's sake" ("le fait"), "immaculate
investigation," in the form of narcotics against the disgust of oneself; any kind of incessant work,
any kind of small foolish fanaticism; the medley
of all means, illness as the result of general pro fligacy (dissipation kills pleasure).
(1) As a result, feeble will-power.
(2) Excessive pride and the humiliation of
petty
The time is coming when we shall have to pay) for having been Christians for two thousand years: we are losing the firm footing which enabled us to live--for a long while we shall not know in what direction we are travelling. We are hurling our selves headlong into the opposite valuations, with,
that degree of energy which could only have been engendered in man by an overvaluation of himself.
Now, everything is false from the root, words and nothing but words, confused, feeble, or over strained.
(a) There is a seeking after a sort of earthly solution of the problem of life, but in the same sense as that of the final triumph of truth, love, justice (socialism: "equality of persons").
(b) There is also an attempt to hold fast to the moral ideal (with altruism, self-sacrifice, and
the denial of the will, in the front rank).
(c) There is even an attempt to hold fast to a "Beyond": were it only as an antilogical x;
but it is forthwith interpreted in such a way that
weakness felt as a contrast.
3O.
? ? ? ? * 26 THE WILL TO POWER.
a kind of metaphysical solace, after the old style, may be derived from
(d) There
mena life divine guidance
attempt read the pheno.
such way arrive the old, with its powers reward.
ing, punishing, educating, and
ducing something things.
better
(e) People once more believe
evil; that the victory
annihilation the evil English, and typical
generally con the order
good and
the good and the regarded duty (this
that blockhead, John
? Stuart Mill).
(f) The contempt felt for "naturalness," for
the desires and for the ego: the attempt regard even the highest intellectuality and art result
an impersonal and disinterested attitude.
(g) The Church still allowed meddle
all the essential occurrences and incidents in the
life the individual, with view consecrat
ing and giving loftier meaning: we still have the "Christian State" and the "Christian
marriage. "
31.
There have been more thoughtful and more
which the people themselves, after centuries sectarian quarrels, had sunk deeply into the abyss philosophical dogmas, as, from time
zerdachtere,
destructively thoughtful"
times than ours: times like those which Buddha appeared, for instance,
? ? of
in
of
to
of
in
of
so
in of
in ofis it of
so
to
*.
it
a is
a
as to to
to
to
as in a
as to a
of
at
is
of a
of in is an
is a of of
it.
? NIHILISM,
27
time, European people have done in regard to the fine points of religious dogma. "Literature" and
the press would be the last things to seduce one to any high opinion of the spirit of our times: the millions of Spiritists, and a Christianity with gymnastic exercises of that ghastly ugliness
English inventions, throw more light on the subject.
which is characteristic of all
European Pessimism is still in infancy--a
fact which argues against it: has not yet attained that prodigious and yearning fixity
sight which attained India once upon time, and which nonentity reflected; there
still too much the "ready-made," and not enough the "evolved" constitution, too
much learned and poetic Pessimism; mean that good deal has been discovered, invented,
and "created," but not caused.
32.
Criticism the Pessimism which has prevailed
? eudaemonological standpoint, last abbreviation the question:
hitherto. The want the
what the purpose all? The reduction gloom.
Our Pessimism: the world has not the value
which we believed have,--our faith itself has
so increased our thirst for knowledge that we are compelled say this to-day. the first place,
seems less value: first felt less value,--only this sense are we pessimists,--that
say, with the will acknowledge this
? ? is
a is
to
is
to
it
is In
in its
of
to
to of
to
in
it
as of
a of
in
at
to
of it
to be of
it
of
a of
of
is
it
of
it
it of
I
its
in
? 28 THE WILL TO POWER.
transvaluation without reserve, and no longe heretofore, to deceive ourselves and chant th old story.
It is precisely in this way that we find
pathos which urges us to seek for new values.
short: the world might have far more value
we thought--we must get behind the naive our ideals, for it is possible that, in our cons
effort to give it the highest interpretation, we
not bestowed even a moderately just value up What has been deified ? The valuing ins inside the community (that which enabled i
survive).
What has been calumniated? That which
tended to separate higher men from their infe the instincts which cleave gulfs and build bar
33.
Causes effecting the rise of Pessimism:--
(1) The most powerful instincts and which promised most for the future have hit been calumniated, so that life has a curse up.
(2) The growing bravery and the more d. mistrust on the part of man have led him to cover the fact that these instincts cannot b.
adrift from life, and thus he turns to eml life.
(3) Only the most mediocre, who are conscious of this conflict, prosper; the h species fail, and as an example of degener
tend to dispose all hearts against them--on other hand, there is some indignation cause
? ? ? ? NIHILISM.
29
the mediocre positing themselves as the end and meaning of all things. No one can any longer reply to the question: "Why? "
(4) Belittlement, susceptibility to pain, unrest,
haste, and confusion are steadily increasing--the
materialisation of all these tendencies, which is called "civilisation," becomes every day more simple,
with the result that, in the face of the monstrous machine, the individual despairs and surrenders.
34.
Modern Pessimism is an expression of the use
lessness only of the modern world, not of the world and existence as such.
35.
The "preponderance of pain over pleasure," or
the reverse (Hedonism); both of these doctrines are already signposts to Nihilism. . .
For here, in both cases, no other final purpose is sought than the phenomenon pleasure or pain.
But only a man who no longer dares to posit a will, a purpose, and a final goal can speak in
this way--according to every healthy type of
man, the worth of life is certainly not measured
by the standard of these secondary things. And a preponderance of pain would be possible and, in
spite of mighty will, saying yea life, and holding this preponderance for necessary.
? living"; "Resignation"; "what the good tears? "--this feeble and/
"Life not worth
? ? is
is
it, a
of of
is a
of
a
a
to }|A*|}
? 3O
THE WILL TO POWER.
sentimental attitude of mind. "Un monstre gai vaut mieux qu'un sentimental ennuyeux. "
36.
The philosophic Nihilist is convinced that all
phenomena are without sense and are in vain, and
that there ought to be no such thing as Being without sense and in vain. But whence comes
this "There ought not to be? "--whence this "sense" and this standard? At bottom the
Nihilist supposes that the sight of such a desolate, useless Being is unsatisfying to the philosopher,
and fills him with desolation and despair. This aspect of the case is opposed to our subtle sensi
bilities as a philosopher. It leads to the absurd conclusion that the character of existence must
perforce afford pleasure to the philosopher if it is to have any right to subsist. - -
Now it is easy to understand that happiness and unhappiness, within the phenomena of this
world, can only serve the purpose of means: the question yet remaining to be answered whether
? will ever possible for "object" and "purpose"
problem purposelessness quite beyond our ken.
37,
perceive the
life--whether the the reverse not
The development Nihilism out of Pessimism. The denaturalisation of Values. Scholasticism
values. The values isolated, idealistic, instead
? ? of
it
of
of
be
or of us to
is, is
? zweakness:--
(1) The weak fall
pieces upon it;
NIHILISM.
31
of ruling and leading action, turn against it and condemn
Opposites introduced the place natural
gradations
rank. Opposites are compatible with plebeian age, because they are more easy grasp.
The rejected world opposed an artificially constructed "true and valuable" one. At last we discover out of what material the "true" world was built; all that remains, now, the rejected world, and the account our reasons for rejecting we place our greatest disillusionment,
At this point Nihilism reached; the directing
values have been retained--nothing more!
This gives rise the problem strength and
and ranks. Hatred the order
? (2) The strong destroy what does not fall
pieces own accord;
(3) The strongest overcome the directing
values.
The whole condition affairs produces the
tragic age.
-
THE NIHILISTIC MoveMENT As AN EXPRESSION OF DECADENCE.
38.
Just lately accidental and every way
inappropriate term has been very much misused: everywhere people are speaking "Pessimism,"
? ? of in
of
of
to to
an
3.
of
is
in of
of its
it
it.
to
to to
to
is
is
a
of of
? 32
THE WILL TO POWER.
and there is a fight around the question (to whic some replies must be forthcoming): which right--Pessimism or Optimism P
People have not yet seen what is so terribl obvious--namely, that Pessimism is not a proble but a symptom,-that the term ought to be r placed by "Nihilism,"--that the question, "to
or not to be," is itself an illness, a sign degeneracy, an idiosyncrasy.
The Nihilistic movement is only an expressio of physiological decadence.
39.
To be understood:--That every kind of declir
and tendency to sickness has incessantly been :
work in helping to create general evaluation: that in those valuations which now dominat
decadence has even begun to preponderate, th: we have not only to combat the conditions whic present misery and degeneration have brough into being; but that all decadence, previous
that of our own times, has been transmitted an
has therefore remained an active force
riddle, philosophers.
which -the animal "man" sets to a -
4O.
b
? among us. A universal departure of this kind, on th part of man, from his fundamental instincts, suc
universal decadence of the valuing judgment, the note of interrogation par excellence, the re
The notion "decadence":--Decay, decline, ar waste, are, per no way open objection
? ? se, in
to
? young. And even
NIHILISM.
33
they are the natural consequences of life and vital growth. The phenomenon of decadence is just
as necessary to life as advance or progress is: we are not in a position which enables us to suppress On the contrary, reason would have retain
its rights.
disgraceful on the part socialist-theorists
argue that circumstances and social combina tions could devised which would put an end
vice, illness, crime, prostitution, and poverty.
But that Life society
prime must bring forth ordure and decaying matter. The more
tantamount
not liberty remain
condemning
? energetically and daringly
will be failures and
nearer will fall. Age not deferred by
means of institutions. Nor illness.
Fundamental aspect the nature what has heretofore been regarded are effects.
Nor vice.
decadence: causes
this way, the whole perspective the
problems morality
All the struggle morals against vice, luxury,
crime, and even against illness, seems naivete? , superfluous effort: there no such thing
"improvement" Decadence
zwithstood
word against repentance).
itself not thing that can absolutely necessary and proper
altered.
all ages and all peoples. That which must VOL.
advances, the richer deformities, and the
? ? to
I. : of . a
. to . all
to It it. is
C
of4I.
ais is at
it is
in bebe tois
is
ofis
its in is
(a
a is
of
as of its
it
be be asa
In
its
it it
.
is
is
init its it
of to
to
||
? 34
THE WILL TO POWER.
withstood, and by all means in our power, spreading of the contagion among the sound of the organism.
Is that done? The very reverse is don is precisely on this account that one ma stand on behalf of humanity.
How do the highest values created h
quest biology? Philosophy, religion, morality, art (The remedy: militarism, for instance, Napoleon onwards, who regarded civilisat
his natural enemy. )
42.
stand in relation to this fundamental
? All those things which heretofore have regarded as the causes of degeneration, are
----------
its effects.
But those things also which have been the remedies degeneration are only pal of certain effects thereof: the "cured ar.
of the degenerate.
The results of decadence vice--viciou illness--sickliness; crime--criminality;
--sterility; hysteria--the
alcoholism; pessimism, anarchy; debaucher
the spirit). The calumniators, under sceptics, and destroyers.
43.
Concerning the notion "decadence. "
(1) Scepticism result decadenc spiritual debauchery
weakness
? ? as
of
as
is.
of
:
is a
of th c.
"
of
re.
? NIHILISM,
35
(2) Moral corruption is a result of decadence (the weakness of the will and the need of strong stimulants).
(3) Remedies, whether psychological or moral,
do not alter the march of decadence, they do not arrest anything; physiologically they do not COunt.
A peep into the enormous futility of these
pretentious "reactions"; they
anaesthetising oneself against certain fatal symptoms resulting from the prevailing condition
of things; they do not eradicate the morbid element; they are often heroic attempts to cancel the decadent man, to allow only a minimum of his deleterious influence to survive.
(4) Nihilism is not a cause, but only the rationale of decadence.
(5) The "good" and the "bad" are no more than two types of decadence: they come together
are forms of
? in all its fundamental
phenomena.
(6) The social problem is a result of decadence. (7) Illnesses, more particularly those attacking
the nerves and the head, are signs that the defensive strength of strong nature is lacking; a
proof of this is that irritability which causes pleasure and pain to be regarded as problems of the first order.
44.
The most common types of decadence:
(1) In the belief that they are remedies, cures are chosen which only precipitate exhaustion;--
this is the case with Christianity (to point to the
? ? ? 36
THE WILL TO POWER.
most egregious example of mistaken instinct);--
this is also the case with "progress. "
(2) The power of resisting stimuli is on the
wane--chance rules supreme: events are inflated
and drawn out until they appear monstrous . . . a suppression of the "personality," a disintegration
of the will; in this regard we may mention a
whole class of morality, the altruistic, that which is incessantly preaching pity, and whose most
essential feature is the weakness of the personality,
so that it rings in unison, and, like an over
sensitive string, does not cease from vibrating . . . extreme irritability. . . .
(3) Cause and effect are confounded: decad
ence is not understood as physiological, and its
? results are tak-en to be the causes of the general indisposition: applies religious
morality.
(4) A state of affairs is desired in which suffer
ing shall cease; life is actually considered the cause of all ills--unconscious and insensitive states
(sleep and syncope) are held in incomparably
higher esteem than the conscious states; hence a method of life.
45.
Concerning the hygiene of the "weak. " All that is done in weakness ends in failure. Moral:
do nothing. The worst of it that precisely the strength required order stop action, and
cease from reacting, most seriously diseased under the influence of weakness: that one never
this to all
? ? in is
to is,
to
? do? tapopta is just as proper to
ness recoiling, suddenness and lack "action," are proper weakness.
self-preservation
instinct
The weak man injures himself.
decadent type.
As matter fact, we
NIHILISM.
37
reacts more promptly or more blindly than when one should not react at all.
The strength of a character is shown by the ability to delay and postpone reaction: a certain
The will weak: and the recipe for preventing foolish acts would be: have strong will and do nothing --contradiction. sort self-destruction, the
involuntari restraint
compromised.
That the
? meet with vast amount thought concerning the means where
with impassibility may induced. To this extent, the instincts are on the right scent;
for do nothing something.
All the practices
philosophers, and
correct -consideration the fact, that certain kind man most useful himself when he
hinders his own action much
possible.
and things that might exact immediate decisions
and actions.
Weakness of Will this
lead astray. For there no will, consequently
more useful than do
private orders, solitary fakirs, are suggested by
Relieving measures: absolute obedience,
mechanical activity, total isolation from men
46-T
fable that can neither strong nor weak one. The multi
? ? a
of of
to
: a
as
of
of
be
to is of
is
is
of
to
a
in
in
. is .
of
is
?
of Aa
.
to
a as . it,
a
of
a to
is .
.
a . is
.
to
as of
? 38
THE WILL TO POWER.
plicity and disintegration of the instincts, the war
of system in their relationship, constitute what known as a "weak will"; their co-ordination, unde the government of one individual among them results in a "strong will"--in the first cas vacillation and a lack of equilibrium is noticeable in the second, precision and definite direction.
47.
That which is inherited is not illness, but a predi. position to illness: a lack of the powers of resistanc against injurious external influences,etc. . etc. , broke
? powers of resistance; expressed morally: resigna tion and humility in the presence of the enemy.
I have often wondered whether it would no
be possible to class all the highest values of th philosophies, moralities, and religions which hav
been devised hitherto, with the values of th
feeble,
milder form, they present the same evils.
The value of all morbid conditions consist
in the fact that they magnify certain norma
the insane and the neurasthenic: in
phenomena
normal conditions. . .
which are difficult to discern i
Health and illness are not essentially differen as the ancient doctors believed and as a fel
practitioners still believe to-day. They canno
be imagined as two distinct principles or entitie which fight for the living organism and make their battlefield.