The
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Nietzsche - Works - v14 - Will to Power - a
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1. 3. 2. 1.
(c)
of -
A of of
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--- -
of
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? V1
CONTENTS OF VOL. I.
II. A CRITICISM OF MORALITY
1. The Origin of Moral Valuations - - 2IO 2. The Herd - - - - - 226
3. General Observations concerning Morality - 237 4. How Virtue is made to Dominate - - 248
5. The Moral Ideal--
A. A Criticism of Ideals-
264 B. A Criticism of the "Good Man," of the
Saint,etc. - - - - - 282
C. Concerning the Slander of the so-called Evil Qualities----- 291
D. A Criticism of the Words: Improving, Per
fecting, Elevating
- - - -312
---
PAGE
? 6. Concluding Remarks concerning the Criticism ofMorality----- 320
III. CRITICISM OF PHILOSOPHY
1. General Remarks
2. A Criticism of Greek Philosophy -
---
-
327
- 345
- 369
sophy- - - - - -378
3. The Truths and Errors of Philosophers
4. Concluding Remarks in the Criticism of Philo
? ? ? EDITOR'S FOREWORD
THE two volumes of The Will to Pozver have
been revised afresh by their translator. He, the
most gifted and conscientious of my collaborators, would have added his corrections to the second
edition of these books, had it not been that five years of war and war-service prevented him from accomplishing a task which he always judged
necessary. The changes made are numerous and well able to throw light upon many a dark passage, but the actual faults of translation were few in
number, so that the first and second editions are by no means invalidated by this third one.
? PARIS, 1st March 1924.
OSCAR LEVY.
? ? ? TRANSLATOR'S PREFACE.
IN the volume before us we have the first two books
of what was to be Nietzsche's greatest theoretical and philosophical prose work. The reception
given to Thus Spake Zarathustra had been so unsatisfactory, and misunderstandings relative to
its teaching had become so general, that, within a
year of the publication of the first part of that famous philosophical poem, Nietzsche was already
beginning to see the necessity of bringing his doctrines before the public in a more definite and
unmistakable form. During the years that fol lowed--that is to say, between 1883 and 1886- this plan was matured, and although we have no
warrant, save his sister's own word and the internal evidence at our disposal, for classing Beyond Good
and Evil (published 1886) among the contributions to Nietzsche's grand and final philosophical scheme,
"The Will to Power," it is now impossible to separate
it entirely from his chief work as we would naturally separate The Birth of Tragedy, the Thoughts out
of Season, the volumes entitled Human, all-too Human, The Dawn of Day, and Joyful Wisdom.
Beyond Good and Evil, then, together with sequel, The Genealogy Morals, and the two little volumes, The Twilight of the Idols and the
? ? ? of
its
? viii TRANSLATOR'S PREFACE.
Antichrist (published in 1889 and 1894 respec tively), must be regarded as forming part of the
general plan of which The Will to Power was to be the opus magnum.
cation, and it suffers from all the disadvantages that a book must suffer from which has been ar
ranged and ordered by foster hands. When those
who were responsible for its publication undertook
the task of preparing it for the press, it was very
little more than a vast collection of notes and rough
drafts, set down by Nietzsche from time to time,
as the material for his chief work; and, as any liberty taken with the original manuscript, save
that of putting it in order, would probably have
resulted in adding or excluding what the author would on no account have added or excluded him
self, it follows that in some few cases the paragraphs
Unfortunately,
The Will to Power was never completed by its author. The text from which this translation was made is a posthumous publi
? are no more than hasty memoranda of passing
thoughts, which Nietzsche must have had the in
tention of elaborating at some future time. In these cases the translation follows the German as
closely as possible, and the free use even of a con junction has in certain cases been avoided, for fear lest the meaning might be in the slightest degree
modified. It were well, therefore, if the reader could bear these facts in mind whenever he is struck
by a certain clumsiness, either of expression or dis position, in the course of reading this translation.
It may be said that, from the day when Nietzsche first recognised the necessity of making
? ? ? TRANSLATOR'S PREFACE. ix
a more unequivocal appeal to his public than the
Zarathustra had been, that is to say, from the spring of 1883, his work in respect of The Will to Power suffered no interruption whatsoever, and
that it was his chief preoccupation from that period until his breakdown in 1889.
That this span of six years was none too long
for the task he had undertaken, will be gathered
from the fact that, in the great work he had planned, (# actually set out to show that the life-principle, .
Will to Power," was the prime motor of all living organisms. )
To do this he appeals both to the animal world and to human society, with its subdivisions, religion,
art, morality, politics, etc. etc. , and in each of these
he seeks to demonstrate the activity of the prin
ciple which he held to be the essential factor of all existence,
Frau Foerster-Nietzsche tells us that the notion that "The Will to Power" was the fundamental
principle of all life, first occurred to her brother in
the year 1870, at the seat of war, while he was
serving as a volunteer in a German army ambul
ance. On one occasion, at the close of a very heavy day with the wounded, he happened to
enter a small town which lay on one of the chief military roads. He was wandering through it in
a leisurely fashion when, suddenly, as he turned
the corner of a street that was protected on either side by lofty stone walls, he heard a roaring noise,
as of thunder, which seemed to come from the immediate neighbourhood. He hurried forward a step or two, and what should he see, but a magni
? ? ? ? X TRANSLATOR'S PREFACE.
ficent cavalry regiment--gloriously expressive of the courage and exuberant strength of a people-- ride past him like a luminous stormcloud. The
thundering din waxed louder and louder, and lo
and behold ! his own beloved regiment of field
artillery dashed forward at full speed, out of the
mist of motes, and sped westward amid an uproar
of clattering chains and galloping steeds. A
minute or two elapsed, and then a column of in
fantry appeared, advancing
at the double--the
men's eyes were aflame, their feet struck the hard road like mighty hammer-strokes, and their ac
coutrements glistened through the haze. While this procession passed before him, on its way to
war and perhaps to death,--so wonderful in its
vital strength and formidable courage, and so per fectly symbolic of a race that will conquer and
? prevail, or perish in the :ietzsche was
struck with the thought Aighest
will to
he
live could not find its expression in a miserable
"struggle for existence," but in a will to war, a Will to Power, a will to overpower !
This is said to be the history of his first con
ception of that principle which is at the root of all his philosophy, and twelve years later, in Thus
Spake Zarathustra, we find him expounding it thus:
"Wherever I found a living thing, there found I Will to Power; and even in the will of the servant found I the will to be master.
th
"Only where there is life, is there also will:
not, however, Will to Life, but--so teach I thee Will to Power |
a
tt
? ? ? TRANSLATOR'S PREFACE. xi
"Much is reckoned higher than life itself by the living one; but out of the very reckoning
speaketh--the Will to Power! "
And three years later still, in Beyond Good and
Evil, we read the following passage:--
"Psychologists
fore putting down the instinct of self-preservation
as the cardinal instinct of an
should bethink themselves be
organic being. A living thing seeks above discharge
strength--life itself Will Power; self-preser
vation only one the indirect and most frequent results thereof. "
But this volume, and the one that follow, we shall find Nietzsche more mature, more sober, and perhaps more profound than the works above mentioned. All the loves and hates
by which we know him, we shall come across again this work; but here he seems stand
? heretofore; having once enunciated his ideals vehemently and
more above them than he had done
emphatically,
grim humour, with more thoroughness and detail,
now discusses them with certain
and he gives even his enemies quiet and respect
ful hearing. His tolerant attitude Christianity on pages 8-9, Io. 7, 323, for instance, case
point, and his definite description what we are
understand by his pity (p. 293) leaves no doubt as to the calm determination of this work.
Book One will not seem so well arranged
well worked out Book Two; the former being
more sketchy and more speculative than the latter. Be this may, contains deeply interesting
things, inasmuch attempts trace the ele
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? xii TRANSLATOR'S PREFACE.
ments of Nihilism--as the outcome of Christian
present
In the Second Book Herbert Spencer comes in for a number of telling blows, and not the least of these is to be found on page 237, where, although his name is not mentioned, it is obviously implied.
Here Nietzsche definitely disclaims all ideas of an individualistic morality, and carefully states that his philosophy aims at a new order of rank.
It will seem to some that morality is dealt with somewhat cavalierly throughout the two books;
but, in this respect, it should not be forgotten that Nietzsche not only made a firm stand in favour of
exceptional men, but that he also believed that any morality is nothing more than a mere system
of valuations which are determined by the condi
tions in which a given species lives. Hence his
words on page 107: "Beyond Good and Evil:--
certainly; but we insist upon the unconditional and strict preservation of herd-morality"; and on
page 323 : "Suppose the strong were masters in all respects, even in valuing: let us try and think what their attitude would be towards illness, suffer
ing, and sacrifice! Self-contempt on the part of the weak would be the result: they would do their
utmost to disappear and to extirpate their kind. And would this be desirable? --should we really like a world in which the subtlety, the considera tion, the intellectuality, the plasticity--in fact, the
whole influence of the weak--was lacking? "
It is obvious from this passage that Nietzsche only objected to the influence of herd-morality
values--in all the institutions of the day.
? ? ? ? |
TRANSLATOR'S PREFACE. xiii
| outside the herd--that is to say, among excep tional and higher men who may be wrecked by Whereas most other philosophers before him had
humanity, Nietzsche may aptly called the Altruist the
been the "Altruists" the lower strata
the particular lucky cases among such "varieties," he thought, the
Christianity had done all could do, and though he no way wished underrate the value had sometimes been them the past,
exceptions,
men. For morality
present, any case, might prove great danger. With Goethe, therefore, he
believed that "Hypotheses are only the pieces scaffolding which are erected roundabuilding during the course its construction, and which are taken
away soon the edifice completed. To the workman, they are indispensable; but he must be
he saw that
? careful not building. "
deeply
never able ments of
confound the scaffolding with the
be deplored that Nietzsche was
complete his life-work. The frag collected in volumes and of
Power are sufficiently remarkable some idea what the whole work would
have been only its author had been able arrange and complete according his original design.
be hoped that we are too sensible now adays allow our sensibilities be shocked by serious and well-meditated criticism, even the
II,Naturwissenschaft im Allgemeinen (Weimar Edition, 132).
The Will
convey
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? xiv TRANSLATOR'S PREFACE.
most cherished among our institutions, and an honest and sincere reformer ought no longer to
find us prejudiced--to the extent of deafness-- against him, more particularly when he comes
forward with a gospel--"The Will to Power"-- which above all, test our power will.
ANTHONY M. LUDOVICI.
? ? ? is,
a of
to
? PREFACE.
I.
CONCERNING great things one should either be silent or one should speak loftily:--loftily--that is to say, cynically and innocently.
2.
What I am now going to relate is the history of the next two centuries. I shall describe what
will happen, what must necessarily happen: the
triumph of Nihilism. This history can be written already; for necessity itself is at work in bringing
it about. This future is already proclaimed by a hundred different omens; as a destiny it announces its advent everywhere; for this music of to-morrow all ears are already pricked. The whole of our culture in Europe has long been writhing in an agony of suspense which increases from decade to decade as if in expectation of a catastrophe: restless, violent, helter-skelter,
? will reach bourne, and refuses reflect--yea, that even dreads reflection.
On the other hand, the present writer has done
little else, hitherto, than reflect and meditate, like VOL. A.
like a torrent that
? ? I.
3.
its
to
? 2
PREFACE.
an instinctive philosopher and anchorite, who found his advantage in isolation--in remaining outside, in patience, procrastination, and lagging behind; like a weighing and testing spirit who has already lost his way in every labyrinth of the future; like a prophetic bird-spirit
that looks backwards when it would announce what is to come; like the first perfect European Nihilist, who, however, has already
outlived Nihilism in his own soul--who has out grown, overcome, and dismissed
4.
For the reader must not misunderstand the meaning the title which has been given this
? Evangel
the Future. "The Will Power:
An Attempted Transvaluation of all Values"-- with this formula counter-movement finds ex
pression, regard both principle and
mission;
future will supersede this perfect Nihilism; but
movement which some remote
regards necessary step, both logically and psychologically, towards own advent, and which positively cannot come, except top and out For, why the triumph Nihilism inevitable now? Because the very
values current amongst to-day will arrive their logical conclusion Nihilism,--because
Nihilism the only possible outcome our greatest values and ideals, --because we must first
experience Nihilism before we can realise what the actual worth of these "values" was Sooner
later we shall be need new values.
which nevertheless
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? ? FIRST BOOK. EUROPEAN NIHILISM.
? ? ? EUROPEAN NIHILISM.
I.
A PLAN.
I. NIHILISM is at our door: whence comes this most gruesome of all guests to us? --To begin
with, it is a mistake to point to "social evils," "physiological degeneration," or even to corrup tion as a cause of Nihilism. This is the most straightforward and most sympathetic age that ever was. Evil, whether spiritual, physical, or intellectual, itself, quite
? Nihilism, i. e. , the absolute repudiation
purpose, desirability. These evils allow yet
other and quite different explanations. But there one very definite explanation the phenomena:
Nihilism harbours the heart of Christian morals.
Christianity,--through morality (which insuperable), which finally turns
against the Christian God Himself (the sense truth, highly developed through Christianity,
ultimately revolts against the falsehood and ficti tiousness all Christian interpretations the world and its history. The recoil-stroke "God
The downfall
unable introduce
worth,
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6 THE WILL TO POWER.
\ \
\
is Truth" in the fanatical Belief, is: "All is false. " Buddhism of action. . . ).
3. Doubt in morality is the decisive factor. The downfall of the moral interpretation of the universe, which loses its raison d'e^tre once it has
tried to take flight to a Beyond, meets its end in Nihilism. "Nothing has any purpose" (the inconsistency of one explanation of the world, to
which men have devoted untold energy,-gives rise to the suspicion that all explanations may
perhaps
yearning for nonentity (Indian Buddhism has no fundamentally moral development at the back
of it; that is why Nihilism in its case means only morality not overcome; existence is regarded as
a punishment and conceived as an error; error is thus held to be punishment--a moral valuation).
be false).
The Buddhistic feature: a
? Philosophical attempts
to overcome the "moral God" (Hegel, Pantheism). The vanquishing of popular ideals: the wizard, the saint, the bard.
Antagonism "good. "
of "true" and "beautiful" and
4. Against "purposelessness" on the one hand,
against moral valuations on the other: how far has all science and philosophy been cultivated hereto fore under the influence of moral judgments? And have we not got the additional factor--the enmity of science, into the bargain? Or the prejudice
against science? Criticism of Spinoza. Christian
valuations everywhere present as remnants in
socialistic and positivistic systems. A criticism of Christian morality is altogether lacking.
5. The Nihilistic consequences of present natural
? ? \*
(along with its attempts to escape into a |Beyond). Out of practice there finally arises
"certain self-annihilation, an antagonistic attitude
towards itself--a sort anti-scientificality. Since Copernicus man has been rolling away from the
centre towards
The Nihilistic consequences the political
and politico-economical way thinking, where all
principles length become tainted with the atmo sphere the platform: the breath mediocrity, in
significance, dishonesty, etc. Nationalism. Anarchy, etc. Punishment. Everywhere the deliverer
? missing, either class justifier.
Nihilistic consequences
EUROPEAN NIHILISM.
-
7
single man--the
history and the
"practical historian," i. e. ,
attitude art quite unoriginal modern life. Its gloominess. Goethe's so-called Olympian State.
Art and the preparation Nihilism. Roman
ticism (the conclusion Wagner's Ring of the Mibelung).
? the
romanticist. The
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? I. NIHILISM.
I, NIHILISM AS AN OUTCOME OF THE VALUATIONS AND INTERPRETATIONS OF
EXISTENCE WHICH HAVE PREVAILED HERETOFORE,
2.
What does Nihilism mean? --That the highest values are losing their value. There is no bourne,
There is no answer to the question: "to what purpose? "
? themselves,
3.
Thorough
is absurd, in the light of the highest values
already discovered; it also includes the view that
we have not the smallest right to assume the existence of transcendental objects or things in
This view is a result of fully developed "truth
fulness": therefore a consequence of the belief in morality.
4.
What advantages did the Christian hypothesis of morality offer?
Nihilism is the conviction that life
which would be either divine or morality incarnate.
? ? ? | i
NIHILISM,
9
upon men, apparent insignifi acance and subordination to chance in the eternal
flux of becoming and perishing.
(2) It served the purpose of God's advocates,
inasmuch as it granted the world a certain perfec
tion despite its sorrow and evil--it also granted
the world that proverbial "freedom": evil seemed full of meaning.
(3) It assumed that man could have a know ledge of absolute values, and thus granted him adequate perception for the most important things.
(4) It prevented man from despising himself as man, from turning against life, and from being
driven to despair by knowledge: it was a self
(1) It bestowed an intrinsic value | which contrasted with their
? preservative
In short: Morality was the great antidote
measure.
against practical and theoretical Nihilism.
5.
But among the forces reared by morality, there was truthfulness: this in the end turns against morality, exposes the teleology of the latter, interestedness, and now the recognition this lie
long incorporated, from which we despaired
ever freeing ourselves, acts just like stimulus. We perceive certain needs ourselves, implanted during the long dynasty the moral interpreta tion life, which now seem be needs
untruth: on the other hand, those very needs represent the highest values owing which we are able endure life. We have ceased from
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? IO THE WILL TO POWER.
attaching any worth to what we know, and we dare not attach any more worth to that with which we would fain deceive ourselves--from this'
antagonism there results a process of dissolution.
6.
In so far as we believe in morality, we con demn existence.
7.
This is the antinomy:
The highest values in the service of which man ought to live, more particularly when they
oppressed and constrained him most--these social walues, owing to their tone-strengthening tenden
cies, were built over men's heads as though they
were the will of God, or "reality," or the actual
world, or even a hope of a world to come. Now
that the lowly origin of these values has become
known,
the whole universe seems to have been
significance--but this only an intermediate stage.
8.
The consequence Nihilism (disbelief
values) result moral valuation -- We
have grown dislike egotism (even though we have realised the impossibility altruism);--we have
grown dislike what most necessary (although we have recognised the impossibility liberum
transvalued and to have lost
|
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NIHILISM.
"intelligible
I I
freedom"*). We
rbitrium and of an
spheres
that we do not reach the
in
which we have set our values--at the same time
those other spheres in which we live have not
thereby gained one iota in value. On the contrary,
we are tired, because we have lost the main in centive to live. "All in vain hitherto ! "
9.
Pessimism as a preparatory state to Nihilism.
IO.
A. Pessimism viewed as strength--in what re spect In the energy of its logic, as anarchy, Nihilism, and analysis.
B. Pessimism regarded as collapse--in what
sense ? In the sense of its being a softening influence, a sort of cosmopolitan befingering, a
"tout comprendre," and historical spirit.
appear
The logic of Pessimism leads finally to Nihilism : what is the force at work 3-The notion that there
are no values, and no purpose: the recognition of the part that moral valuations have played in all other lofty values.
* This is a Kantian term. Kant recognised two kinds of
Freedom--the practical and the transcendental kind. The first belongs to the phenomenal, the second to the intelligible world. --TRANSLATOR'S NOTE.
? Critical tension: extremes make their ance and become dominant.
I I.
? ? ? 12 THE WILL TO POWER.
Result: moral valuations are condemnations, ne
gations, morality is the abdication of the will to live. . . .
|
I2.
THE COLLAPSE OF COSMOPOLITAN VALUES.
A.
Nihilism will have to manifest itself as a psycho logical condition, first when we have sought in all
that has happened a purpose which is not there: so that the seeker will ultimately lose courage. Nihilism is therefore the coming into consciousness of the long waste of strength, the pain of "futility," uncertainty, the lack of an opportunity to recover
in some way, or to attain to a state of peace concerning anything--shame in one's own pres
ence, as if one had cheated oneself too long. . . .
The purpose above-mentioned might have been achieved: in the form of a "realisation" of a most
high canon of morality in all worldly phenomena,
the moral order of the universe; or in the form of
the increase of love and harmony in the traffic of humanity; or in the nearer approach to a general
condition of happiness; or even in the march to wards general nonentity--any sort of goal always
constitutes a purpose. The common factor to all these appearances is that something will be at tained, through the process itself: and now we perceive that Becoming has been aiming at nothing, and has achieved nothing. Hence the disillusion ment in regard to a so-called purpose in existence, as a cause of Nihilism; whether this be in re
? ? ? ? {
NIHILISM.
13
spect of a very definite purpose, or generalised into
the recognition that the hypotheses are false
which have hitherto been offered the object of life, and which relate the whole "Evolu
tion" (man longer assistant in, let alone the culmination the evolutionary process).
totality, systematisation, even organisation
and behind all phenomena, that the soul
thirsting for respect and admiration will wallow the general idea highest ruling and adminis
trative power (if the soul logician, the sequence consequences and perfect reasoning
will suffice conciliate everything). kind
unity, some form "monism": and result
this belief man becomes obsessed by feel
Nihilism will manifest itself
condition, the second place, when man has fixed
presence
him, sort the surrender
All which infinitely superior divinity. "The general good exacts
the individual but lo, there no such general good At bottom, man loses
the belief his own worth when no infinitely precious entity manifests itself through him--that say, he conceived such an All, order
able believe his own worth.
Nihilism, psychological condition, has yet
third and last form. Admitting these two points of view: that no purpose can assigned Be
coming, and that no great entity rules behind all Becoming, which the individual may completely
superior value; there still remains the subterfuge which would con
lose himself element
psychological
? ing profound relativity and dependence
the
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? THE WILL TO POWER.
I4
sist in condemning this whole world of Becoming as an illusion, and in discovering a world which
would lie beyond and would be real world. The moment, however, that man perceives that
this world has been devised only for the purpose meeting certain psychological needs, and that
he has no right whatsoever the final form Nihilism comes into being, which comprises
denial of metaphysical world, and which forbids
itself all belief in real world.
point, the reality Becoming
that admitted: all bypaths
From this stand the only reality back-worlds and
false godheads are abandoned--but this world no
? longer endured, although
What has actually happened? The feeling
worthlessness was realised when was understood
that neither the notion "Purpose," nor that Unity," nor that "Truth," could be made
interpret the general character existence. Noth ing achieved obtained thereby; the unity
which intervenes the multiplicity events
entirely lacking:
"true," false; there certainly no longer
one wishes disown
the character existence not
any reason believe real world. short, the categories, "Purpose," "Unity," "Being," by
life, we have once more divorced from it--and the
means which we had lent some worth world now appears worthless us.
B.
Admitting that we have recognised the impos sibility interpreting the world by means these
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is
a
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NIHILISM.
I5
~? hree categories, and that from this standpoint the
world begins to be worthless to us; we must ask ourselves whence we derived our belief in these
three categories. Let us see if it is possible to refuse to believe in them. If we can deprive them of their value, the proof that they cannot be applied to the world, is no longer a sufficient reason for depriving that world of value.
Result: The belief the categories reason the cause of Nihilism--we have measured the
worth the world according categories which
can only applied purely fictitious world. Conclusion: All values with which we have tried, hitherto, lend the world some worth, from
? our point fore deprived
view, and with which we have there
all worth (once these values have inapplicable)--all these values,
been shown
are, psychologically, the results
certain views maintain
certain com-- munities: but falsely projected into the nature
things. always man's exaggerated ingenuous
ness regard himself the sense and measure all things.
Nihilism represents an intermediary pathological condition (the vast generalisation, the conclusion
that there
purpose anything, pathological):
This probably refers Kant's celebrated table twelve categories. The four classes, quantity, quality, relation, and modality, are each provided with three categories. --TRANS LATOR'S NOTE.
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? I6 THE WILL TO POWER.
whether it be that the productive forces are no
The conditions this hypothesis:--That there truth; that there no absolute state
affairs "thing-in-itself. " This itself only
Mihilism,
that the value things consists precisely the fact that these values are not real and never have
been real, but that they are only symptom strength the part the valuer, simplification serving the purposes existence,
I4.
Values and their modification are related the
the "freedom expres
yet strong enough--or
that decadence still hesi tates and has not yet discovered expedients.
growth power
and the most extreme kind. finds
? the valuer. The measure disbelief and
spirit" which tolerated, viewed sion of the growth of power.
the highest spiritual power, the over-rich life, partly destruc
"Nihilism viewed the ideal tive, partly ironical.
What belief? How belief born All
belief assumes that something true.
The extremest form of Nihilism would mean
that all belief--all assumption truth--is false: because no real world at hand. were there
fore: only
origin must constantly simplified world).
appearance seen perspective, whose
found (seeing that we are need narrower, shortened, and
? ? in
be
is
on
of of
-- no
in
as
us
in
of
a
It
of of
aa
in It is
its
an
of a is I
is ofof
of of
of is
of
is is a
5.
?
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.
-: -
1. 3. 2. 1.
(c)
of -
A of of
-
--- -
of
-
? V1
CONTENTS OF VOL. I.
II. A CRITICISM OF MORALITY
1. The Origin of Moral Valuations - - 2IO 2. The Herd - - - - - 226
3. General Observations concerning Morality - 237 4. How Virtue is made to Dominate - - 248
5. The Moral Ideal--
A. A Criticism of Ideals-
264 B. A Criticism of the "Good Man," of the
Saint,etc. - - - - - 282
C. Concerning the Slander of the so-called Evil Qualities----- 291
D. A Criticism of the Words: Improving, Per
fecting, Elevating
- - - -312
---
PAGE
? 6. Concluding Remarks concerning the Criticism ofMorality----- 320
III. CRITICISM OF PHILOSOPHY
1. General Remarks
2. A Criticism of Greek Philosophy -
---
-
327
- 345
- 369
sophy- - - - - -378
3. The Truths and Errors of Philosophers
4. Concluding Remarks in the Criticism of Philo
? ? ? EDITOR'S FOREWORD
THE two volumes of The Will to Pozver have
been revised afresh by their translator. He, the
most gifted and conscientious of my collaborators, would have added his corrections to the second
edition of these books, had it not been that five years of war and war-service prevented him from accomplishing a task which he always judged
necessary. The changes made are numerous and well able to throw light upon many a dark passage, but the actual faults of translation were few in
number, so that the first and second editions are by no means invalidated by this third one.
? PARIS, 1st March 1924.
OSCAR LEVY.
? ? ? TRANSLATOR'S PREFACE.
IN the volume before us we have the first two books
of what was to be Nietzsche's greatest theoretical and philosophical prose work. The reception
given to Thus Spake Zarathustra had been so unsatisfactory, and misunderstandings relative to
its teaching had become so general, that, within a
year of the publication of the first part of that famous philosophical poem, Nietzsche was already
beginning to see the necessity of bringing his doctrines before the public in a more definite and
unmistakable form. During the years that fol lowed--that is to say, between 1883 and 1886- this plan was matured, and although we have no
warrant, save his sister's own word and the internal evidence at our disposal, for classing Beyond Good
and Evil (published 1886) among the contributions to Nietzsche's grand and final philosophical scheme,
"The Will to Power," it is now impossible to separate
it entirely from his chief work as we would naturally separate The Birth of Tragedy, the Thoughts out
of Season, the volumes entitled Human, all-too Human, The Dawn of Day, and Joyful Wisdom.
Beyond Good and Evil, then, together with sequel, The Genealogy Morals, and the two little volumes, The Twilight of the Idols and the
? ? ? of
its
? viii TRANSLATOR'S PREFACE.
Antichrist (published in 1889 and 1894 respec tively), must be regarded as forming part of the
general plan of which The Will to Power was to be the opus magnum.
cation, and it suffers from all the disadvantages that a book must suffer from which has been ar
ranged and ordered by foster hands. When those
who were responsible for its publication undertook
the task of preparing it for the press, it was very
little more than a vast collection of notes and rough
drafts, set down by Nietzsche from time to time,
as the material for his chief work; and, as any liberty taken with the original manuscript, save
that of putting it in order, would probably have
resulted in adding or excluding what the author would on no account have added or excluded him
self, it follows that in some few cases the paragraphs
Unfortunately,
The Will to Power was never completed by its author. The text from which this translation was made is a posthumous publi
? are no more than hasty memoranda of passing
thoughts, which Nietzsche must have had the in
tention of elaborating at some future time. In these cases the translation follows the German as
closely as possible, and the free use even of a con junction has in certain cases been avoided, for fear lest the meaning might be in the slightest degree
modified. It were well, therefore, if the reader could bear these facts in mind whenever he is struck
by a certain clumsiness, either of expression or dis position, in the course of reading this translation.
It may be said that, from the day when Nietzsche first recognised the necessity of making
? ? ? TRANSLATOR'S PREFACE. ix
a more unequivocal appeal to his public than the
Zarathustra had been, that is to say, from the spring of 1883, his work in respect of The Will to Power suffered no interruption whatsoever, and
that it was his chief preoccupation from that period until his breakdown in 1889.
That this span of six years was none too long
for the task he had undertaken, will be gathered
from the fact that, in the great work he had planned, (# actually set out to show that the life-principle, .
Will to Power," was the prime motor of all living organisms. )
To do this he appeals both to the animal world and to human society, with its subdivisions, religion,
art, morality, politics, etc. etc. , and in each of these
he seeks to demonstrate the activity of the prin
ciple which he held to be the essential factor of all existence,
Frau Foerster-Nietzsche tells us that the notion that "The Will to Power" was the fundamental
principle of all life, first occurred to her brother in
the year 1870, at the seat of war, while he was
serving as a volunteer in a German army ambul
ance. On one occasion, at the close of a very heavy day with the wounded, he happened to
enter a small town which lay on one of the chief military roads. He was wandering through it in
a leisurely fashion when, suddenly, as he turned
the corner of a street that was protected on either side by lofty stone walls, he heard a roaring noise,
as of thunder, which seemed to come from the immediate neighbourhood. He hurried forward a step or two, and what should he see, but a magni
? ? ? ? X TRANSLATOR'S PREFACE.
ficent cavalry regiment--gloriously expressive of the courage and exuberant strength of a people-- ride past him like a luminous stormcloud. The
thundering din waxed louder and louder, and lo
and behold ! his own beloved regiment of field
artillery dashed forward at full speed, out of the
mist of motes, and sped westward amid an uproar
of clattering chains and galloping steeds. A
minute or two elapsed, and then a column of in
fantry appeared, advancing
at the double--the
men's eyes were aflame, their feet struck the hard road like mighty hammer-strokes, and their ac
coutrements glistened through the haze. While this procession passed before him, on its way to
war and perhaps to death,--so wonderful in its
vital strength and formidable courage, and so per fectly symbolic of a race that will conquer and
? prevail, or perish in the :ietzsche was
struck with the thought Aighest
will to
he
live could not find its expression in a miserable
"struggle for existence," but in a will to war, a Will to Power, a will to overpower !
This is said to be the history of his first con
ception of that principle which is at the root of all his philosophy, and twelve years later, in Thus
Spake Zarathustra, we find him expounding it thus:
"Wherever I found a living thing, there found I Will to Power; and even in the will of the servant found I the will to be master.
th
"Only where there is life, is there also will:
not, however, Will to Life, but--so teach I thee Will to Power |
a
tt
? ? ? TRANSLATOR'S PREFACE. xi
"Much is reckoned higher than life itself by the living one; but out of the very reckoning
speaketh--the Will to Power! "
And three years later still, in Beyond Good and
Evil, we read the following passage:--
"Psychologists
fore putting down the instinct of self-preservation
as the cardinal instinct of an
should bethink themselves be
organic being. A living thing seeks above discharge
strength--life itself Will Power; self-preser
vation only one the indirect and most frequent results thereof. "
But this volume, and the one that follow, we shall find Nietzsche more mature, more sober, and perhaps more profound than the works above mentioned. All the loves and hates
by which we know him, we shall come across again this work; but here he seems stand
? heretofore; having once enunciated his ideals vehemently and
more above them than he had done
emphatically,
grim humour, with more thoroughness and detail,
now discusses them with certain
and he gives even his enemies quiet and respect
ful hearing. His tolerant attitude Christianity on pages 8-9, Io. 7, 323, for instance, case
point, and his definite description what we are
understand by his pity (p. 293) leaves no doubt as to the calm determination of this work.
Book One will not seem so well arranged
well worked out Book Two; the former being
more sketchy and more speculative than the latter. Be this may, contains deeply interesting
things, inasmuch attempts trace the ele
? ? to
of
to
to
as it
as as it it
of
is
or so
in
is to
to
is
aa us
to
in
in
its
a
to
all
in he
in
is
? xii TRANSLATOR'S PREFACE.
ments of Nihilism--as the outcome of Christian
present
In the Second Book Herbert Spencer comes in for a number of telling blows, and not the least of these is to be found on page 237, where, although his name is not mentioned, it is obviously implied.
Here Nietzsche definitely disclaims all ideas of an individualistic morality, and carefully states that his philosophy aims at a new order of rank.
It will seem to some that morality is dealt with somewhat cavalierly throughout the two books;
but, in this respect, it should not be forgotten that Nietzsche not only made a firm stand in favour of
exceptional men, but that he also believed that any morality is nothing more than a mere system
of valuations which are determined by the condi
tions in which a given species lives. Hence his
words on page 107: "Beyond Good and Evil:--
certainly; but we insist upon the unconditional and strict preservation of herd-morality"; and on
page 323 : "Suppose the strong were masters in all respects, even in valuing: let us try and think what their attitude would be towards illness, suffer
ing, and sacrifice! Self-contempt on the part of the weak would be the result: they would do their
utmost to disappear and to extirpate their kind. And would this be desirable? --should we really like a world in which the subtlety, the considera tion, the intellectuality, the plasticity--in fact, the
whole influence of the weak--was lacking? "
It is obvious from this passage that Nietzsche only objected to the influence of herd-morality
values--in all the institutions of the day.
? ? ? ? |
TRANSLATOR'S PREFACE. xiii
| outside the herd--that is to say, among excep tional and higher men who may be wrecked by Whereas most other philosophers before him had
humanity, Nietzsche may aptly called the Altruist the
been the "Altruists" the lower strata
the particular lucky cases among such "varieties," he thought, the
Christianity had done all could do, and though he no way wished underrate the value had sometimes been them the past,
exceptions,
men. For morality
present, any case, might prove great danger. With Goethe, therefore, he
believed that "Hypotheses are only the pieces scaffolding which are erected roundabuilding during the course its construction, and which are taken
away soon the edifice completed. To the workman, they are indispensable; but he must be
he saw that
? careful not building. "
deeply
never able ments of
confound the scaffolding with the
be deplored that Nietzsche was
complete his life-work. The frag collected in volumes and of
Power are sufficiently remarkable some idea what the whole work would
have been only its author had been able arrange and complete according his original design.
be hoped that we are too sensible now adays allow our sensibilities be shocked by serious and well-meditated criticism, even the
II,Naturwissenschaft im Allgemeinen (Weimar Edition, 132).
The Will
convey
? ? i. * a p. It It
of
ii.
of
tois is as it
to * of iftoitto to of at of
to
to
i.
it
to
init of
of it
toas in in
to to
of
it.
is
be of to
? xiv TRANSLATOR'S PREFACE.
most cherished among our institutions, and an honest and sincere reformer ought no longer to
find us prejudiced--to the extent of deafness-- against him, more particularly when he comes
forward with a gospel--"The Will to Power"-- which above all, test our power will.
ANTHONY M. LUDOVICI.
? ? ? is,
a of
to
? PREFACE.
I.
CONCERNING great things one should either be silent or one should speak loftily:--loftily--that is to say, cynically and innocently.
2.
What I am now going to relate is the history of the next two centuries. I shall describe what
will happen, what must necessarily happen: the
triumph of Nihilism. This history can be written already; for necessity itself is at work in bringing
it about. This future is already proclaimed by a hundred different omens; as a destiny it announces its advent everywhere; for this music of to-morrow all ears are already pricked. The whole of our culture in Europe has long been writhing in an agony of suspense which increases from decade to decade as if in expectation of a catastrophe: restless, violent, helter-skelter,
? will reach bourne, and refuses reflect--yea, that even dreads reflection.
On the other hand, the present writer has done
little else, hitherto, than reflect and meditate, like VOL. A.
like a torrent that
? ? I.
3.
its
to
? 2
PREFACE.
an instinctive philosopher and anchorite, who found his advantage in isolation--in remaining outside, in patience, procrastination, and lagging behind; like a weighing and testing spirit who has already lost his way in every labyrinth of the future; like a prophetic bird-spirit
that looks backwards when it would announce what is to come; like the first perfect European Nihilist, who, however, has already
outlived Nihilism in his own soul--who has out grown, overcome, and dismissed
4.
For the reader must not misunderstand the meaning the title which has been given this
? Evangel
the Future. "The Will Power:
An Attempted Transvaluation of all Values"-- with this formula counter-movement finds ex
pression, regard both principle and
mission;
future will supersede this perfect Nihilism; but
movement which some remote
regards necessary step, both logically and psychologically, towards own advent, and which positively cannot come, except top and out For, why the triumph Nihilism inevitable now? Because the very
values current amongst to-day will arrive their logical conclusion Nihilism,--because
Nihilism the only possible outcome our greatest values and ideals, --because we must first
experience Nihilism before we can realise what the actual worth of these "values" was Sooner
later we shall be need new values.
which nevertheless
? ? or of on
in
of it.
a to
of
it
a
. . .
is
of
is a in
of of
in us
as
of its
at a
to
a
in
to
it.
? ? FIRST BOOK. EUROPEAN NIHILISM.
? ? ? EUROPEAN NIHILISM.
I.
A PLAN.
I. NIHILISM is at our door: whence comes this most gruesome of all guests to us? --To begin
with, it is a mistake to point to "social evils," "physiological degeneration," or even to corrup tion as a cause of Nihilism. This is the most straightforward and most sympathetic age that ever was. Evil, whether spiritual, physical, or intellectual, itself, quite
? Nihilism, i. e. , the absolute repudiation
purpose, desirability. These evils allow yet
other and quite different explanations. But there one very definite explanation the phenomena:
Nihilism harbours the heart of Christian morals.
Christianity,--through morality (which insuperable), which finally turns
against the Christian God Himself (the sense truth, highly developed through Christianity,
ultimately revolts against the falsehood and ficti tiousness all Christian interpretations the world and its history. The recoil-stroke "God
The downfall
unable introduce
worth,
? ? of of
of of
of
is
is, in
of
its
-
Z?
is 2.
of
in
of
f
to
? -
6 THE WILL TO POWER.
\ \
\
is Truth" in the fanatical Belief, is: "All is false. " Buddhism of action. . . ).
3. Doubt in morality is the decisive factor. The downfall of the moral interpretation of the universe, which loses its raison d'e^tre once it has
tried to take flight to a Beyond, meets its end in Nihilism. "Nothing has any purpose" (the inconsistency of one explanation of the world, to
which men have devoted untold energy,-gives rise to the suspicion that all explanations may
perhaps
yearning for nonentity (Indian Buddhism has no fundamentally moral development at the back
of it; that is why Nihilism in its case means only morality not overcome; existence is regarded as
a punishment and conceived as an error; error is thus held to be punishment--a moral valuation).
be false).
The Buddhistic feature: a
? Philosophical attempts
to overcome the "moral God" (Hegel, Pantheism). The vanquishing of popular ideals: the wizard, the saint, the bard.
Antagonism "good. "
of "true" and "beautiful" and
4. Against "purposelessness" on the one hand,
against moral valuations on the other: how far has all science and philosophy been cultivated hereto fore under the influence of moral judgments? And have we not got the additional factor--the enmity of science, into the bargain? Or the prejudice
against science? Criticism of Spinoza. Christian
valuations everywhere present as remnants in
socialistic and positivistic systems. A criticism of Christian morality is altogether lacking.
5. The Nihilistic consequences of present natural
? ? \*
(along with its attempts to escape into a |Beyond). Out of practice there finally arises
"certain self-annihilation, an antagonistic attitude
towards itself--a sort anti-scientificality. Since Copernicus man has been rolling away from the
centre towards
The Nihilistic consequences the political
and politico-economical way thinking, where all
principles length become tainted with the atmo sphere the platform: the breath mediocrity, in
significance, dishonesty, etc. Nationalism. Anarchy, etc. Punishment. Everywhere the deliverer
? missing, either class justifier.
Nihilistic consequences
EUROPEAN NIHILISM.
-
7
single man--the
history and the
"practical historian," i. e. ,
attitude art quite unoriginal modern life. Its gloominess. Goethe's so-called Olympian State.
Art and the preparation Nihilism. Roman
ticism (the conclusion Wagner's Ring of the Mibelung).
? the
romanticist. The
? ? of
of
t 8. 7. 6.
of
of
at
is
a
x.
its
of ofas in
of
of
of
is
a
as
or
of a
? I. NIHILISM.
I, NIHILISM AS AN OUTCOME OF THE VALUATIONS AND INTERPRETATIONS OF
EXISTENCE WHICH HAVE PREVAILED HERETOFORE,
2.
What does Nihilism mean? --That the highest values are losing their value. There is no bourne,
There is no answer to the question: "to what purpose? "
? themselves,
3.
Thorough
is absurd, in the light of the highest values
already discovered; it also includes the view that
we have not the smallest right to assume the existence of transcendental objects or things in
This view is a result of fully developed "truth
fulness": therefore a consequence of the belief in morality.
4.
What advantages did the Christian hypothesis of morality offer?
Nihilism is the conviction that life
which would be either divine or morality incarnate.
? ? ? | i
NIHILISM,
9
upon men, apparent insignifi acance and subordination to chance in the eternal
flux of becoming and perishing.
(2) It served the purpose of God's advocates,
inasmuch as it granted the world a certain perfec
tion despite its sorrow and evil--it also granted
the world that proverbial "freedom": evil seemed full of meaning.
(3) It assumed that man could have a know ledge of absolute values, and thus granted him adequate perception for the most important things.
(4) It prevented man from despising himself as man, from turning against life, and from being
driven to despair by knowledge: it was a self
(1) It bestowed an intrinsic value | which contrasted with their
? preservative
In short: Morality was the great antidote
measure.
against practical and theoretical Nihilism.
5.
But among the forces reared by morality, there was truthfulness: this in the end turns against morality, exposes the teleology of the latter, interestedness, and now the recognition this lie
long incorporated, from which we despaired
ever freeing ourselves, acts just like stimulus. We perceive certain needs ourselves, implanted during the long dynasty the moral interpreta tion life, which now seem be needs
untruth: on the other hand, those very needs represent the highest values owing which we are able endure life. We have ceased from
? ? \
of
to
to
to us to
a
of
of
so
of
in
of
its
? IO THE WILL TO POWER.
attaching any worth to what we know, and we dare not attach any more worth to that with which we would fain deceive ourselves--from this'
antagonism there results a process of dissolution.
6.
In so far as we believe in morality, we con demn existence.
7.
This is the antinomy:
The highest values in the service of which man ought to live, more particularly when they
oppressed and constrained him most--these social walues, owing to their tone-strengthening tenden
cies, were built over men's heads as though they
were the will of God, or "reality," or the actual
world, or even a hope of a world to come. Now
that the lowly origin of these values has become
known,
the whole universe seems to have been
significance--but this only an intermediate stage.
8.
The consequence Nihilism (disbelief
values) result moral valuation -- We
have grown dislike egotism (even though we have realised the impossibility altruism);--we have
grown dislike what most necessary (although we have recognised the impossibility liberum
transvalued and to have lost
|
? ? ? /
/
|
in
of a
to
to a
of of is a
of
as
all
is
its
? \?
NIHILISM.
"intelligible
I I
freedom"*). We
rbitrium and of an
spheres
that we do not reach the
in
which we have set our values--at the same time
those other spheres in which we live have not
thereby gained one iota in value. On the contrary,
we are tired, because we have lost the main in centive to live. "All in vain hitherto ! "
9.
Pessimism as a preparatory state to Nihilism.
IO.
A. Pessimism viewed as strength--in what re spect In the energy of its logic, as anarchy, Nihilism, and analysis.
B. Pessimism regarded as collapse--in what
sense ? In the sense of its being a softening influence, a sort of cosmopolitan befingering, a
"tout comprendre," and historical spirit.
appear
The logic of Pessimism leads finally to Nihilism : what is the force at work 3-The notion that there
are no values, and no purpose: the recognition of the part that moral valuations have played in all other lofty values.
* This is a Kantian term. Kant recognised two kinds of
Freedom--the practical and the transcendental kind. The first belongs to the phenomenal, the second to the intelligible world. --TRANSLATOR'S NOTE.
? Critical tension: extremes make their ance and become dominant.
I I.
? ? ? 12 THE WILL TO POWER.
Result: moral valuations are condemnations, ne
gations, morality is the abdication of the will to live. . . .
|
I2.
THE COLLAPSE OF COSMOPOLITAN VALUES.
A.
Nihilism will have to manifest itself as a psycho logical condition, first when we have sought in all
that has happened a purpose which is not there: so that the seeker will ultimately lose courage. Nihilism is therefore the coming into consciousness of the long waste of strength, the pain of "futility," uncertainty, the lack of an opportunity to recover
in some way, or to attain to a state of peace concerning anything--shame in one's own pres
ence, as if one had cheated oneself too long. . . .
The purpose above-mentioned might have been achieved: in the form of a "realisation" of a most
high canon of morality in all worldly phenomena,
the moral order of the universe; or in the form of
the increase of love and harmony in the traffic of humanity; or in the nearer approach to a general
condition of happiness; or even in the march to wards general nonentity--any sort of goal always
constitutes a purpose. The common factor to all these appearances is that something will be at tained, through the process itself: and now we perceive that Becoming has been aiming at nothing, and has achieved nothing. Hence the disillusion ment in regard to a so-called purpose in existence, as a cause of Nihilism; whether this be in re
? ? ? ? {
NIHILISM.
13
spect of a very definite purpose, or generalised into
the recognition that the hypotheses are false
which have hitherto been offered the object of life, and which relate the whole "Evolu
tion" (man longer assistant in, let alone the culmination the evolutionary process).
totality, systematisation, even organisation
and behind all phenomena, that the soul
thirsting for respect and admiration will wallow the general idea highest ruling and adminis
trative power (if the soul logician, the sequence consequences and perfect reasoning
will suffice conciliate everything). kind
unity, some form "monism": and result
this belief man becomes obsessed by feel
Nihilism will manifest itself
condition, the second place, when man has fixed
presence
him, sort the surrender
All which infinitely superior divinity. "The general good exacts
the individual but lo, there no such general good At bottom, man loses
the belief his own worth when no infinitely precious entity manifests itself through him--that say, he conceived such an All, order
able believe his own worth.
Nihilism, psychological condition, has yet
third and last form. Admitting these two points of view: that no purpose can assigned Be
coming, and that no great entity rules behind all Becoming, which the individual may completely
superior value; there still remains the subterfuge which would con
lose himself element
psychological
? ing profound relativity and dependence
the
? ? as in
no of,
of
so as
in
a asin
in ofof of an
toof
ain
be
in
.
. " ofanaas
to to
a of
isis of ina
of itof an a
to
abe toofin
to
is
be
an to
all
as A a of to ina a
? THE WILL TO POWER.
I4
sist in condemning this whole world of Becoming as an illusion, and in discovering a world which
would lie beyond and would be real world. The moment, however, that man perceives that
this world has been devised only for the purpose meeting certain psychological needs, and that
he has no right whatsoever the final form Nihilism comes into being, which comprises
denial of metaphysical world, and which forbids
itself all belief in real world.
point, the reality Becoming
that admitted: all bypaths
From this stand the only reality back-worlds and
false godheads are abandoned--but this world no
? longer endured, although
What has actually happened? The feeling
worthlessness was realised when was understood
that neither the notion "Purpose," nor that Unity," nor that "Truth," could be made
interpret the general character existence. Noth ing achieved obtained thereby; the unity
which intervenes the multiplicity events
entirely lacking:
"true," false; there certainly no longer
one wishes disown
the character existence not
any reason believe real world. short, the categories, "Purpose," "Unity," "Being," by
life, we have once more divorced from it--and the
means which we had lent some worth world now appears worthless us.
B.
Admitting that we have recognised the impos sibility interpreting the world by means these
? ? of ofit to is
is
a
of
to
is
in
of
no
a is
" is
of
of
in or of
of a
it,
to of of it tois to it,
. . .
a
of In
to
is to of
of it.
a
is
? of utility, established for the purpose ing and increasing the dominion
NIHILISM.
I5
~? hree categories, and that from this standpoint the
world begins to be worthless to us; we must ask ourselves whence we derived our belief in these
three categories. Let us see if it is possible to refuse to believe in them. If we can deprive them of their value, the proof that they cannot be applied to the world, is no longer a sufficient reason for depriving that world of value.
Result: The belief the categories reason the cause of Nihilism--we have measured the
worth the world according categories which
can only applied purely fictitious world. Conclusion: All values with which we have tried, hitherto, lend the world some worth, from
? our point fore deprived
view, and with which we have there
all worth (once these values have inapplicable)--all these values,
been shown
are, psychologically, the results
certain views maintain
certain com-- munities: but falsely projected into the nature
things. always man's exaggerated ingenuous
ness regard himself the sense and measure all things.
Nihilism represents an intermediary pathological condition (the vast generalisation, the conclusion
that there
purpose anything, pathological):
This probably refers Kant's celebrated table twelve categories. The four classes, quantity, quality, relation, and modality, are each provided with three categories. --TRANS LATOR'S NOTE.
? ? *
is
is no
It is
of to it
toin Ias 3.
to a
in
of
of *
is
of
of of
to
of be
of
of
be of
to
its to
? I6 THE WILL TO POWER.
whether it be that the productive forces are no
The conditions this hypothesis:--That there truth; that there no absolute state
affairs "thing-in-itself. " This itself only
Mihilism,
that the value things consists precisely the fact that these values are not real and never have
been real, but that they are only symptom strength the part the valuer, simplification serving the purposes existence,
I4.
Values and their modification are related the
the "freedom expres
yet strong enough--or
that decadence still hesi tates and has not yet discovered expedients.
growth power
and the most extreme kind. finds
? the valuer. The measure disbelief and
spirit" which tolerated, viewed sion of the growth of power.
the highest spiritual power, the over-rich life, partly destruc
"Nihilism viewed the ideal tive, partly ironical.
What belief? How belief born All
belief assumes that something true.
The extremest form of Nihilism would mean
that all belief--all assumption truth--is false: because no real world at hand. were there
fore: only
origin must constantly simplified world).
appearance seen perspective, whose
found (seeing that we are need narrower, shortened, and
? ? in
be
is
on
of of
-- no
in
as
us
in
of
a
It
of of
aa
in It is
its
an
of a is I
is ofof
of of
of is
of
is is a
5.
?
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.
