No More Learning

94
in need of an antidote against the first Ni
Life is no longer so uncertain, accident.
senseless in modern Europe. All such trem
exaggeration of the value of men, of the vi evil, etc. , are not so necessary now; we can
a considerable diminution of this value, w grant a great deal of nonsense and accider
power man has acquired now allows of a lo of the means of discipline, of which the str was the moral interpretation of the universe. hypothesis "God" is much too extreme.
II 5.
As a matter of fact, we are no longer soul
? If anything shows that our humanisatio genuine sign of progress, it is the fact that longer require excessive contraries, that longer require
contraries at all. . . .
We may love the senses; for we have
ualised them in every way and made them a
We have a right to all things which h have been most calumniated.
II 6.
The reversal of the order of rank--Thos counterfeiters--the priests--are becoming Ch in our midst:--they occupy the position
charlatan, of the quack, of the counterfeiter sorcerer: we regard them as corrupters of t
? ? ? NIHILISM.
95
as the great slanderers and vindictive enemies of
Life, and as the rebels among the bungled and the botched. We have made our middle class out of
our servant-caste--the Sudra--that is to say, our
people or the body which wields the political power.
On the other hand, the Chandala of former times is paramount: the blasphemers, the im moralists, the independents of all kinds, the artists, the Jews, the minstrels--and, at bottom, all dis
reputable classes are in the van.
We have elevated ourselves to honourable
thoughts,'--even more, we determine what honour is on earth,--"nobility. " . . . All of us to-day
are advocates of life. --We Immoralists are to-day the strongest power: the other great powers are
in need of us . . . we re-create the world in our own image.
We have transferred the label "Chandala " to
the priests, the backworldsmen, and to the deformed
Christian society which has become associated with
these people, together with creatures of like origin, the pessimists, Nihilists, romanticists of pity,
criminals, and men of vicious habits--the whole
sphere in which the idea of "God" is that of Saviour. . . .
We are proud of being no longer obliged to be liars, slanderers, and detractors of Life. . . .
I 17.
? -a*-da- --
** ** 5--> --~~~ *
? century upon the eighteenth (at bottom we good Europeans
The advance of the nineteenth
* -
? ? ? 96
THE WILL TO POWER.
are carrying on a war against the eigl century):
(1) "The return to Nature" is getting understood, ever more definitely, in a way
is quite the reverse of that in which Rousses the phrase--away from idylls and operas /
(2) Ever more decided, more anti-id more objective, more fearless, more indu
more temperate, more suspicious ofsudden cl anti-revolutionary;
(3) The question of bodily health is being
ever more decidedly in front of the health &
soul": the latter is regarded as a condition b
about by the former, and bodily health is b to be, at least, the prerequisite to spiritual l
II 8.
If anything at all has been achieved, it is
innocent attitude towards the senses, a h
more favourable demeanour in regard to sen: resembling rather the position taken up by G
a prouder feeling has also been developed in ledge, and the "reine Thor"* meets wit
? faith.
II 9.
We "objective people. "--It is not "pity
opens up the way for us to all that is most and most strange in life and culture; b
* This is a reference to Wagner's Parsifal. The c as is well known, is written to represent a son o affliction, and a child of wisdom--humble, guileless
pure, and a fool. --TRANSLATOR'S NOTE.
? ? ? NIHILISM.
A. . . . "
accessibility and ingenuousness, which precisely
does not "pity," but rather takes pleasure in hun dreds of things which formerly caused pain (which in former days either outraged or moved us, or in the presence of which we were either hostile or indifferent). Pain in all its various phases is now interesting to us: on that account we are certainly not the more pitiful, even though the sight of pain
may shake us to our foundations and move us to tears: and we are absolutely not inclined to be more helpful in view thereof.
pain and error, we have grown stronger and more
was, <-tax *****
97
In this deliberate desire to look on at powerful than the eighteenth century;
? proof
our increase strength (we have drawn the seventeenth and sixteenth centuries). profound mistake regard our "roman
closer
But
ticism" proof our "beautified souls. " We want stronger sensations than all coarser ages and classes have wanted. (This fact must not be con founded with the needs neurotics and decadents;
their case, course, there craving for pepper --even for cruelty. )
We are all seeking conditions which are eman cipated from the bourgeois, and greater degree
from the priestly, notion
everything insipid which not forbidden and con sidered compromising bourgeois circles; and the
case the same with books, music, politics, and
opinions on women. WOL.
which savours all
gives the impression
mental indigence). "Good company," fact, finds
morality (every book priestdom and theology
pitiful niaiserie and
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98
THE WILL TO POWER.
I2O.
The simplification of man in the nineteenth cen tury (The eighteenth century was that of elegance, subtlety, and generous feeling). --Not "return to
nature"; for no natural humanity has ever existed yet. Scholastic, unnatural, and antinatural values
beginning; - only
are the rule and the man reaches
'Nature after a long struggle
"back" to her. . . . To be natural means, to dare
to be as immoral as Nature is.
We are coarser, more direct, richer in irony
towards generous feelings, even when we are be neath them.
Our haute vole? e, the society consisting of our
rich and leisured men, is more natural: people hunt
each other, the love of the sexes is a kind of sport
in which marriage is both a charm and an obstacle;
people entertain each other and live for the sake of pleasure; bodily advantages stand in the first rank,
and curiosity and daring are the rule.
Our attitude towards knowledge is more natural;
we are innocent in our absolute spiritual debauchery, we hate pathetic and hieratic manners, we delight
in that which is most strictly prohibited, we should scarcely recognise any interest in knowledge if we
were bored in acquiring
Our attitude morality also more natural. Principles have become laughing-stock; no one
irony. But
? dares speak his "duty," unless
helpful,
located
highly instinct and the rest
benevolent
disposition
valued.
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? NIHILISM.
99
despised. Besides this there are few points of honour. )
Our attitude to politics is more natural: we see problems of power, of the quantum of power, against
another quantum. We do not believe in a right "
that does not proceed from a power which is able to uphold We regard all rights conquests.
Our valuation great men and things more natural: we regard passion privilege; we can
conceive nothing great which does not involve
great crime; all greatness associated our minds with certain standing-beyond-the-pale morality.
Our attitude to Nature more natural: we no longer love her for her "innocence," her "reason,"
her "beauty," we have made her beautifully devilish
and "foolish. " But instead despising her
that account, since then we have felt more closely
related her and more familiar her presence.
She does not aspire virtue: we therefore respect her.
Our attitude towards Art more natural we do not exact beautiful, empty lies, etc. , from her; brutal positivism reigns supreme, and ascer tains things with perfect calm.
short: there are signs showing that the
European the nineteenth century less ashamed his instincts; he has gone long way towards
acknowledging his unconditional naturalness and immorality, without bitterness: on the contrary, he
strong enough endure this point view alone.
? To some ears this will sound
not drawn nearer to the "Nature" which Rousseau
though corruption had made strides: and certain that man has
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speaks about, but has gone one step farther in t civilisation before which Rousseau stood in horra
We have grown stronger, we have drawn nearer the seventeenth century, more particularly to t
taste which reigned towards its close (Dancou Le Sage, Regnard).
I 2 I.
Culture versus Civilisation. --The
culminati,
stages of culture and civilisation apart: must not be led astray regards the fundament antagonism existing between culture and civilis
? tion. From the moral
standpoint, great perio
the history culture have always been perio corruption; while on the other hand, those perio
which man was deliberately and compulsori
tamed ("civilisation") have always been perio of intolerance towards the most intellectual
lmost audacious natures. Civilisation desires som
thing
their aims may perhaps
different from what culture strives afte opposed.
22.
What warn people against confounding
instincts decadence with those
humanity
Confounding the dissolving means civilis
tion and those which necessarily promote decaden
with culture;
Confounding debauchery, and the princip
"laisser aller," with the Will Power latter the exact reverse the former).
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I 23.
The unsolved problems which I set anew : the - problem of civilisation, the struggle between Rous
seau and Voltaire about the year 1760. Man becomes deeper, more mistrustful, more "immoral,"
stronger, more self-confident--and therefore "more natural"; that is "progress. " In this way, by a
process of division of labour, the more evil strata
and the milder and tamer strata of society get
separated: so that the general facts are not visible
at first sight. . . . It is a sign of strength, and of
the self-control and fascination of the strong, that
these stronger strata possess the arts in order to
make their greater powers for evil felt as something
"higher. " As soon as there is "progress" there is
a transvaluation of the strengthened factors into
? the "good. "
I 24.
Man must have the courage of his natural instincts restored to him. --
The poor opinion he has of himself must be destroyed (not in the sense of the individual, but in the sense of the natural man . . . )--
The contradictions in things must be eradicated, after it has been well understood that we were
responsible for them-- -
Social idiosyncrasies must be stamped out of
(guilt, punishment, justice, honesty, freedom, love, etc. etc. )-- %
An advance towards "naturalness": in all politi
cal questions, even in the relations between parties, even in merchants', workmen's, or contractors'
existence
? ? ? 1 O2 THE WILL TO POWER.
parties, only questions of power come into play -- "what one can do" is the first question, what one ought to do is only a secondary consideration.
I 25.
Socialism--or the tyranny of the meanest and the most brainless,--that is to say, the superficial, the envious, and the mummers, brought to zenith,-is, matter fact, the logical con clusion of "modern ideas" and their latent anarchy: but the genial atmosphere demo cratic well-being the capacity for forming resolu
? tions paralysed.
even for coming an end all, Men follow--but no longer their
reason. That why socialism on the whole hopelessly bitter affair: and there nothing more amusing than observe the discord between
the poisonous and desperate faces present-day socialists--and what wretched and nonsensical
feelings does not their style reveal l--and the childish lamblike happiness their hopes and
likely be convulsed more than one spot,
and the Paris Commune, which finds defenders and
advocates even Germany, will seem have been but slight indigestion compared with what
come. Be this may, there will always be too many people property for socialism ever signify anything more than attack illness:
and these people property are like one man with one faith, "one must possess something
Nevertheless, many places Europe,
desires.
there may be violent hand-to-hand struggles and irruptions on their account: the coming century
? ? in
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To have and Growth--that
wish have more, life itself. the
socialism "a will
NIHILISM.
IO3
order to be some one. " This, however, is the oldest
and most wholesome of instincts; should add: -?
"one must desire more than one has order to/
* ? e
become more. " For this the teaching which life . . . . . . : itself preaches living things: the morality *2"
teaching
but poorly concealed: botched men and races
they must be who have devised sort. fact, even wish might made show that
teaching this few experiments
socialistic society,
life denies itself, and itself cuts away its own roots.
big enough *
this sort were lives --to seem worth while me. Still, Socialism, like
the denial life. "
- *%
? The earth and man hausted enough practical lesson
still unex-Au-4
and demonstratio absurdum--even accomplished only vast expenditure
society wallowing stupidity, will able achieve something useful and salutary: delays "Peace
on Earth" and the whole process character softening the democratic herding animal;
forces the European have an extra supply intellect, --that say, craft and caution, and
prevents his entirely abandoning the manly and warlike qualities,--it also saves Europe awhile from
restless mole beneath the foundations
the marasmus femininus which
26.
threatening
The most favourable obstacles and remedies of modernity:
-- ****
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THE WILL TO POWER.
(1) Compulsory military service with real wars in which all joking is laid aside.
(2) National thick-headedness (which simplifies and concentrates).
(3) Improved nutrition (meat).
(4) Increasing cleanliness and wholesomeness in the home.
(5) The predominance of physiology over theology, morality, economics, and politics.
(6) Military discipline in the exaction and the practice of one's "duty" no longer customary
praise).
127.
am delighted the military development
Europe, also the inner anarchical conditions: the period quietude and "Chinadom" which Galiani prophesied for this century now over.
Personal and manly capacity, bodily capacity recovers its value, valuations are becoming more physical, nutrition consists ever more and more of flesh.
? possible. Bloodless sneaks (with mandarins their head,
Fine men have once more become
Comte imagined them) are now the past. The savage every one
matter
acknowledged, even the wild animal. Precisely
that account, philosophers will have better chance. -Kant scarecrow
28.
have not yet seen any reasons feel dis couraged. He who acquires and preserves
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? NIHILISM.
IO5
strong will, together with a broad mind, has a more favourable chance now than ever he had.
For the plasticity of man has become exceedingly
great in democratic Europe: men who learn easily, who readily adapt themselves, are the rule: the
gregarious animal of a high order of intelligence
is prepared. He who would command finds those
who must obey: I have Napoleon and Bismarck in mind, for instance. The struggle against strong
and unintelligent wills, which forms the surest obstacle in one's way, is really insignificant. Who
would not be able to knock down these "objective"
gentlemen with weak wills, such as Ranke and Renan |
I 29.
Spiritual enlightenment is an unfailing means of
making men uncertain, weak of will, and needful
of succour and support; in short, of developing
the herding instincts in them. That is why all
great artist-rulers hitherto (Confucius in China, the Roman Empire, Napoleon, Popedom--at a
time when they had the courage of their worldliness and frankly pursued power) in whom the ruling
instincts, that had prevailed until their time, culminated, also made use of the spiritual enlighten
ment;--or at least allowed it to be supreme (after
the style of the Popes of the Renaissance). The self-deception of the masses on this point, in every
democracy for instance, is of the greatest possible value: all that makes men smaller and more
amenable is pursued under the title "progress. "
? ? ? ? IO6 THE WILL TO POWER.
I 3O.
The highest equity and mildness as a condit
of weakness (the New Testament and the ea Christian community--manifesting itself in
form of utter foolishness in the Englishmen, Dar. and Wallace). Your equity, ye higher men, dri you to universal suffrage, etc. ; your "humanit
urges you to be milder towards crime and stupid In the end you will thus help stupidity and hal lessness to conquer.
Outwardly : Ages of terrible wars, insurrectic explosions. Inwardly : ever more and more we
ness among men; events take the form of excita
The Parisian as the type of the European extre Consequences: (1) Savages (at first, of cou
in conformity with the culture that has reig hitherto); (2) Sovereign individuals (where pow
ful barbarous masses and emancipation from that has been, are crossed). The age of grea stupidity, brutality, and wretchedness in the mas and in the highest individuals.
I 3 I.
An incalculable number of higher individu
now perish: but he who escapes their fate is
strong as the devil. In this respect we are
minded of the conditions which prevailed in Renaissance.
I 32.
How are Good Europeans such as oursel distinguished from the patriots? In the first
? ? ? pl.
? NIHILISM.
Io?
we are atheists and immoralists, but we take care to support the religions and the morality which
we associate with the gregarious instinct: for by
means of them, an order of men speak,
being prepared, which must some time other
fall into our hands, which must actually crave for our hands.
Beyond Good and Evil,--certainly; but we insist upon the unconditional and strict preserva
herd-morality.
We reserve ourselves the right several kinds philosophy which necessary learn: under
certain circumstances, the pessimistic kind hammer; European Buddhism might perhaps be indispensable.
We should probably support the development
and the maturation democratic tendencies; for conduces to weakness of will: "Socialism
we recognise thorn which prevents smug ease.
Attitude towards the people. Our prejudices; we pay attention the results cross-breeding.
Detached, well-to-do, strong: irony concerning the "press" and its culture. Our care: that scientific men should not become journalists. We despise any
paper reading writing.
tion
? form culture that tolerates news We make our accidental positions (as Goethe
and Stendhal did), our experiences,
and we lay stress upon them, deceiveconcerning ourbackgrounds.
foreground,
that we may
Weourselves
wait and avoid putting our heart into them. They serve refuges,such wanderer might require
and use--but we avoid feeling home them.
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Io8 THE WILL TO POWER.
We are ahead of our fellows in that we have had
a disciplina voluntatis. All strength is directed to the development of the will, an art which allows us to wear masks, an art of understanding beyond the passions (also "super-European" thought at
times).
This is our preparation before becoming the
law-givers of the future and the lords of the earth; if not we, at least our children. Caution where marriage is concerned.
I 33.
The twentieth century. --The Abbe? Galiani says somewhere: "La pre? voyance est la cause des guerres actuelles de l'Europe, Si l'on voulait se donner la
peine de ne rien pre? voir, tout le monde serait tranquille, et je ne crois pas qu'on serait plus mal heureux parce qu'on ne ferait pas la guerre. " As I
in no way share the unwarlike views of my deceased friend Galiani, I have no fear whatever of saying something beforehand with the view of conjuring
up in some way the cause of wars.
A condition of excessive consciousness, after the
worst of earthquakes: with new questions.
I34.
It is the time of the great noon, of the most
appalling enlightenment: my particular Pessimism : the great starting-point.
(1) Fundamental contradiction between civil isation and the elevation of man.
? kind of
? ? ? NIHILISM,
IO9
(2) Moral valuations regarded as a history of
lies and the art of calumny in the service of the
Will to Power (of the will of the herd, which rises against stronger men).
every elevation in culture (the facilitation of a selection being made at the cost of a crowd) are the con
ditions of all growth.
(4). The multiformity of the world as a question of strength, which sees all things in the perspective
of their growth. The moral Christian values to be regarded as the insurrection and mendacity of slaves (in comparison with the aristrocratic values
of the ancient world).
(3) The conditions which determine
-----
? ? ? ? SECON D BOOK.
A CRITICISM OF THE HIGHEST VALUES THAT HAVE PREVAILED HITHERTO.
? ? ? ? I.
CRITICISM OF RELIGION.
ALL the beauty and sublimity with which we
have invested real and imagined things, I will show to be the property and product of man,
? apology. Man as a poet, as a thinker, as a god, as love, as power. Oh, the regal liberality with which he has lavished gifts upon things in order to im poverish himself and make himself feel wretched !
Hitherto, this has been his greatest disinterested ness, that he admired and worshipped, and knew how to conceal from himself that he it was who had created what he admired.
I. CONCERNING THE ORIGIN OF RELIGIONS.
I 35.
The origin of religion. --Just as the illiterate man of to-day believes that his wrath is the cause of his being angry, that his mind is the cause of his thinking, that his soul is the cause of his feeling, in short, just as a mass of psychological
entities are still unthinkingly postulated as causes; VOL. I. H
and this should be his most beautiful
? ? ? II. 4
THE WILL TO POWER.
so, in a still more primitive age, the same pher
mena were interpreted by man by means
personal
which seemed strange, overwhelming, and rapt.
entities. Those conditions of his st
ous, he regarded as obsessions and bewitchi
influences emanating from the power of so personality. (Thus the Christian, the m
puerile and backward man of this age, tra hope, peace, and the feeling of deliverance to psychological inspiration on the part of Gc
being by nature a sufferer and a creature in ne of repose, states of happiness, peace, and resign tion, perforce seem strange to him, and seem
? explanation. ) Among intellige strong, and vigorous races, the epileptic is mos the cause of a belief in the existence of so foreign power; but all such examples of appare
subjection--as, for instance, the bearing of
exalted man, of the poet, of the great crimin or the passions, love and revenge--lead to
invention of supernatural powers. A conditi is made concrete by being identified with
need some
personality,
anybody, it is ascribed to that personality. other words: in the psychological concept of G
a certain state of the soul is personified as a cat in order to appear as an effect.
The psychological logic is as follows: when t feeling of power suddenly seizes and overwhel
a man,--and this takes place in the case of the great passions,--a doubt arises in him co cerning his own person: he dare not think hims the cause of this astonishing sensation--and th
and when this condition overtal
? ? ? CRITICISM OF RELIGION.
II5
he posits a stronger person, a Godhead as its cause.
In short, the origin of religion lies in the extreme feelings of power, which, being strange, take men
by surprise: and just as the sick man, who feels one of his limbs unaccountably heavy, concludes that another man must be sitting on the ingenuous homo religiosus, divides himself up into several people. Religion an example the
"alte? ration personnalite? . " sort fear and sensation terror one's own presence. But also feeling inordinate rapture and exaltation. Among sick people, the sensation health suffices
awaken belief the proximity God.
136.
Rudimentary psychology of the religious man --
All changes are effects; all effects are effects
will (the notion "Nature" and "natural law," lacking); all effects presuppose agent. Rudimentary psychology: one only cause
oneself, something.
Result: States power impute man the
feeling that he not the cause them, that he
not responsible for them: they come without being willed do so--consequently we cannot
their originators: will that not free (that
say, the knowledge change our condition
which we have not helped bring about) requires strong will.
Consequence this rudimentary psychology: Man has never dared credit himself with his
4% Z+. -
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? II6 THE WILL TO POWER.
strong and startling moods, he has alwa. ceived them as "passive," as "imposed up
from outside": Religion is the offsho doubt concerning the entity of the per
alte? ration of the personality: in so far as thing great and strong in man was col
superhuman and foreign, man belittled his he laid the two sides, the very pitiable ar
side, and the very strong and startling sid
in two spheres, and called the one "Man" Other "God. "
And he has continued to act on thes during the period of the moral idiosync did not interpret his lofty and sublime
states as "proceeding from his own will the "work" of the person. Even the C
himself divides his personality into two p. one a mean and weak fiction which he ca
and the other which he calls God (Delive Saviour).
Religion has lowered the concept "ma ultimate conclusion is that all goodness, gi and truth are superhuman, and are only ob by the grace of God.
I 37.
One way of raising man out of his sel ment, which brought about the decline of t of view that classed all lofty and strong : the soul, as strange, was the theory of 1
ship. These lofty and strong states of
could at least be interpreted as the influ our forebears; we belonged to each other,
? ? ? ? CRITICISM OF RELIGION.
117
irrevocably joined; we grew in our own esteem, by acting according to the example of a model known to us all.
There is an attempt on the part of noble families to associate religion with their own feelings of self-respect. Poets and seers do the
same thing; they feel proud that they have been
worthy,-that they have been selected for such association,--they esteem it an honour, not to be
considered at all as individuals, but as mere mouthpieces (Homer).
Man gradually takes possession of the highest
and proudest states of his soul, as also of his acts and his works. Formerly it was believed that one paid oneself the greatest honour by denying
one's own responsibility for the highest deeds one accomplished, and by ascribing them to--God.
The will which was not free, appeared to be that which imparted a higher value to a deed: in those days a god was postulated as the author of the deed.
I38.
Priests are the actors of something which is supernatural, either in the way of ideals, gods, or
saviours, and they have to make people believe in them; in this they find their calling, this is the purpose of their instincts; in order to make it as credible as possible, they have to exert themselves
to the utmost extent in the art of posing; their actor's sagacity must, above all, aim at giving them a clean conscience, by means of which, alone, it is possible to persuade effectively.
? ? ? ? II8 THE WILL TO POWER
I39.
The priest wishes to make it an understood thing that he is the highest type of man, that he
rules--even over those who wield the power-that he is invulnerable and unassailable,--that he is the strongest power in the community, not by any
means to be replaced or undervalued.
Means thereto: he alone knows; he alone is the
man of virtue; he alone has sovereign power over himself; he alone certain sense, God, and ultimately goes back the Godhead; he alone
the middleman between God and others; the
Godhead administers punishment every one who puts the priest disadvantage, who
? thinks opposition him.
AMeans thereto: Truth exists. There
only
one way attaining and that become priest. Every good order, nature, tradition,
Holybe traced the wisdom the priests. The
Book their work. The whole nature
the maxims which contains. goodness exists than the priests. perfection, even the warrior's,
only
fulfilment No other source
Every other kind
different rank from that the priests. Consequence the priest the highest
type, then the degrees which lead his virtues must the degrees value among men. Study,
\-> emancipation from material things, inactivity, im Passibility, absence passion, solemnity; -- the
opposite this found the lowest type of Inan,
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? CRITICISM OF RELIGION.
II9
The priest has taught a kind of morality which conduced to his being considered the highest type of man. He conceives a type which is the reverse of his own: the Chandala. By making these as contemptible as possible, some strength is lent to
the order of castes. The priest's excessive fear of sensuality also implies that the latter is the most
serious threat to the order of castes (that is to say, order in general). . . . Every "free tendency" in
puncto puncti overthrows the laws of marriage.
I4O.
The philosopher considered as the development of the priestly type:--He has the heritage of the
priest in his blood; even as a rival he is compelled
to fight with the same weapons as the priest of his time;--he aspires to the highest authority.
What is it that bestows authority upon men who have no physical power to wield (no army, no
gain
authority over those who are in possession of material power, and who represent authority?