No More Learning

MEN WERE LACKING; and he suspected, to his bitterest regret,
that his own son was not man enough. There, however, he deceived
himself; but who would not have deceived himself in his place? He saw
his son lapsed to atheism, to the ESPRIT, to the pleasant frivolity of
clever Frenchmen--he saw in the background the great bloodsucker, the
spider skepticism; he suspected the incurable wretchedness of a heart no
longer hard enough either for evil or good, and of a broken will that no
longer commands, is no longer ABLE to command. Meanwhile, however,
there grew up in his son that new kind of harder and more dangerous
skepticism--who knows TO WHAT EXTENT it was encouraged just by
his father's hatred and the icy melancholy of a will condemned to
solitude? --the skepticism of daring manliness, which is closely related
to the genius for war and conquest, and made its first entrance into
Germany in the person of the great Frederick. This skepticism despises
and nevertheless grasps; it undermines and takes possession; it does
not believe, but it does not thereby lose itself; it gives the spirit a
dangerous liberty, but it keeps strict guard over the heart. It is the
GERMAN form of skepticism, which, as a continued Fredericianism, risen
to the highest spirituality, has kept Europe for a considerable time
under the dominion of the German spirit and its critical and historical
distrust Owing to the insuperably strong and tough masculine character
of the great German philologists and historical critics (who,
rightly estimated, were also all of them artists of destruction
and dissolution), a NEW conception of the German spirit gradually
established itself--in spite of all Romanticism in music and
philosophy--in which the leaning towards masculine skepticism was
decidedly prominent whether, for instance, as fearlessness of gaze, as
courage and sternness of the dissecting hand, or as resolute will to
dangerous voyages of discovery, to spiritualized North Pole expeditions
under barren and dangerous skies. There may be good grounds for it when
warm-blooded and superficial humanitarians cross themselves before this
spirit, CET ESPRIT FATALISTE, IRONIQUE, MEPHISTOPHELIQUE, as Michelet
calls it, not without a shudder. But if one would realize how
characteristic is this fear of the "man" in the German spirit which
awakened Europe out of its "dogmatic slumber," let us call to mind the
former conception which had to be overcome by this new one--and that
it is not so very long ago that a masculinized woman could dare, with
unbridled presumption, to recommend the Germans to the interest of
Europe as gentle, good-hearted, weak-willed, and poetical fools.
Finally, let us only understand profoundly enough Napoleon's
astonishment when he saw Goethe it reveals what had been regarded for
centuries as the "German spirit" "VOILA UN HOMME! "--that was as much as
to say "But this is a MAN! And I only expected to see a German! "

210. Supposing, then, that in the picture of the philosophers of the
future, some trait suggests the question whether they must not perhaps
be skeptics in the last-mentioned sense, something in them would only be
designated thereby--and not they themselves. With equal right they might
call themselves critics, and assuredly they will be men of experiments.
By the name with which I ventured to baptize them, I have already
expressly emphasized their attempting and their love of attempting is
this because, as critics in body and soul, they will love to make use
of experiments in a new, and perhaps wider and more dangerous sense? In
their passion for knowledge, will they have to go further in daring and
painful attempts than the sensitive and pampered taste of a democratic
century can approve of? --There is no doubt these coming ones will be
least able to dispense with the serious and not unscrupulous qualities
which distinguish the critic from the skeptic I mean the certainty as to
standards of worth, the conscious employment of a unity of method,
the wary courage, the standing-alone, and the capacity for
self-responsibility, indeed, they will avow among themselves a DELIGHT
in denial and dissection, and a certain considerate cruelty, which knows
how to handle the knife surely and deftly, even when the heart bleeds
They will be STERNER (and perhaps not always towards themselves only)
than humane people may desire, they will not deal with the "truth" in
order that it may "please" them, or "elevate" and "inspire" them--they
will rather have little faith in "TRUTH" bringing with it such revels
for the feelings. They will smile, those rigorous spirits, when any one
says in their presence "That thought elevates me, why should it not be
true? " or "That work enchants me, why should it not be beautiful? " or
"That artist enlarges me, why should he not be great? " Perhaps they
will not only have a smile, but a genuine disgust for all that is thus
rapturous, idealistic, feminine, and hermaphroditic, and if any one
could look into their inmost hearts, he would not easily find therein
the intention to reconcile "Christian sentiments" with "antique taste,"
or even with "modern parliamentarism" (the kind of reconciliation
necessarily found even among philosophers in our very uncertain and
consequently very conciliatory century). Critical discipline, and every
habit that conduces to purity and rigour in intellectual matters,
will not only be demanded from themselves by these philosophers of
the future, they may even make a display thereof as their special
adornment--nevertheless they will not want to be called critics on that
account. It will seem to them no small indignity to philosophy to
have it decreed, as is so welcome nowadays, that "philosophy itself is
criticism and critical science--and nothing else whatever! " Though this
estimate of philosophy may enjoy the approval of all the Positivists of
France and Germany (and possibly it even flattered the heart and taste
of KANT: let us call to mind the titles of his principal works), our new
philosophers will say, notwithstanding, that critics are instruments of
the philosopher, and just on that account, as instruments, they are
far from being philosophers themselves! Even the great Chinaman of
Konigsberg was only a great critic.

211. I insist upon it that people finally cease confounding
philosophical workers, and in general scientific men, with
philosophers--that precisely here one should strictly give "each his
own," and not give those far too much, these far too little. It may
be necessary for the education of the real philosopher that he himself
should have once stood upon all those steps upon which his servants,
the scientific workers of philosophy, remain standing, and MUST remain
standing he himself must perhaps have been critic, and dogmatist,
and historian, and besides, poet, and collector, and traveler, and
riddle-reader, and moralist, and seer, and "free spirit," and almost
everything, in order to traverse the whole range of human values
and estimations, and that he may BE ABLE with a variety of eyes and
consciences to look from a height to any distance, from a depth up
to any height, from a nook into any expanse. But all these are only
preliminary conditions for his task; this task itself demands something
else--it requires him TO CREATE VALUES. The philosophical workers, after
the excellent pattern of Kant and Hegel, have to fix and formalize some
great existing body of valuations--that is to say, former DETERMINATIONS
OF VALUE, creations of value, which have become prevalent, and are for
a time called "truths"--whether in the domain of the LOGICAL, the
POLITICAL (moral), or the ARTISTIC. It is for these investigators to
make whatever has happened and been esteemed hitherto, conspicuous,
conceivable, intelligible, and manageable, to shorten everything long,
even "time" itself, and to SUBJUGATE the entire past: an immense and
wonderful task, in the carrying out of which all refined pride, all
tenacious will, can surely find satisfaction. THE REAL PHILOSOPHERS,
HOWEVER, ARE COMMANDERS AND LAW-GIVERS; they say: "Thus SHALL it be! "
They determine first the Whither and the Why of mankind, and thereby
set aside the previous labour of all philosophical workers, and all
subjugators of the past--they grasp at the future with a creative
hand, and whatever is and was, becomes for them thereby a means, an
instrument, and a hammer. Their "knowing" is CREATING, their creating
is a law-giving, their will to truth is--WILL TO POWER. --Are there at
present such philosophers? Have there ever been such philosophers? MUST
there not be such philosophers some day? . . .

212. It is always more obvious to me that the philosopher, as a man
INDISPENSABLE for the morrow and the day after the morrow, has ever
found himself, and HAS BEEN OBLIGED to find himself, in contradiction
to the day in which he lives; his enemy has always been the ideal of his
day. Hitherto all those extraordinary furtherers of humanity whom one
calls philosophers--who rarely regarded themselves as lovers of wisdom,
but rather as disagreeable fools and dangerous interrogators--have found
their mission, their hard, involuntary, imperative mission (in the end,
however, the greatness of their mission), in being the bad conscience of
their age. In putting the vivisector's knife to the breast of the very
VIRTUES OF THEIR AGE, they have betrayed their own secret; it has been
for the sake of a NEW greatness of man, a new untrodden path to
his aggrandizement. They have always disclosed how much hypocrisy,
indolence, self-indulgence, and self-neglect, how much falsehood was
concealed under the most venerated types of contemporary morality, how
much virtue was OUTLIVED, they have always said "We must remove hence to
where YOU are least at home" In the face of a world of "modern ideas,"
which would like to confine every one in a corner, in a "specialty," a
philosopher, if there could be philosophers nowadays, would be compelled
to place the greatness of man, the conception of "greatness," precisely
in his comprehensiveness and multifariousness, in his all-roundness, he
would even determine worth and rank according to the amount and variety
of that which a man could bear and take upon himself, according to the
EXTENT to which a man could stretch his responsibility Nowadays the
taste and virtue of the age weaken and attenuate the will, nothing is
so adapted to the spirit of the age as weakness of will consequently, in
the ideal of the philosopher, strength of will, sternness, and capacity
for prolonged resolution, must specially be included in the conception
of "greatness", with as good a right as the opposite doctrine, with its
ideal of a silly, renouncing, humble, selfless humanity, was suited to
an opposite age--such as the sixteenth century, which suffered from its
accumulated energy of will, and from the wildest torrents and floods
of selfishness In the time of Socrates, among men only of worn-out
instincts, old conservative Athenians who let themselves go--"for the
sake of happiness," as they said, for the sake of pleasure, as their
conduct indicated--and who had continually on their lips the old pompous
words to which they had long forfeited the right by the life they led,
IRONY was perhaps necessary for greatness of soul, the wicked Socratic
assurance of the old physician and plebeian, who cut ruthlessly into his
own flesh, as into the flesh and heart of the "noble," with a look that
said plainly enough "Do not dissemble before me! here--we are equal! "
At present, on the contrary, when throughout Europe the herding-animal
alone attains to honours, and dispenses honours, when "equality of
right" can too readily be transformed into equality in wrong--I mean to
say into general war against everything rare, strange, and privileged,
against the higher man, the higher soul, the higher duty, the higher
responsibility, the creative plenipotence and lordliness--at present
it belongs to the conception of "greatness" to be noble, to wish to be
apart, to be capable of being different, to stand alone, to have to live
by personal initiative, and the philosopher will betray something of his
own ideal when he asserts "He shall be the greatest who can be the most
solitary, the most concealed, the most divergent, the man beyond good
and evil, the master of his virtues, and of super-abundance of will;
precisely this shall be called GREATNESS: as diversified as can be
entire, as ample as can be full. " And to ask once more the question: Is
greatness POSSIBLE--nowadays?

213. It is difficult to learn what a philosopher is, because it cannot
be taught: one must "know" it by experience--or one should have the
pride NOT to know it. The fact that at present people all talk of things
of which they CANNOT have any experience, is true more especially
and unfortunately as concerns the philosopher and philosophical
matters:--the very few know them, are permitted to know them, and
all popular ideas about them are false. Thus, for instance, the truly
philosophical combination of a bold, exuberant spirituality which runs
at presto pace, and a dialectic rigour and necessity which makes no
false step, is unknown to most thinkers and scholars from their own
experience, and therefore, should any one speak of it in their
presence, it is incredible to them. They conceive of every necessity as
troublesome, as a painful compulsory obedience and state of constraint;
thinking itself is regarded by them as something slow and hesitating,
almost as a trouble, and often enough as "worthy of the SWEAT of the
noble"--but not at all as something easy and divine, closely related
to dancing and exuberance! "To think" and to take a matter "seriously,"
"arduously"--that is one and the same thing to them; such only has been
their "experience. "--Artists have here perhaps a finer intuition; they
who know only too well that precisely when they no longer do anything
"arbitrarily," and everything of necessity, their feeling of freedom,
of subtlety, of power, of creatively fixing, disposing, and shaping,
reaches its climax--in short, that necessity and "freedom of will" are
then the same thing with them. There is, in fine, a gradation of rank
in psychical states, to which the gradation of rank in the problems
corresponds; and the highest problems repel ruthlessly every one who
ventures too near them, without being predestined for their solution
by the loftiness and power of his spirituality. Of what use is it for
nimble, everyday intellects, or clumsy, honest mechanics and empiricists
to press, in their plebeian ambition, close to such problems, and as
it were into this "holy of holies"--as so often happens nowadays! But
coarse feet must never tread upon such carpets: this is provided for in
the primary law of things; the doors remain closed to those intruders,
though they may dash and break their heads thereon. People have always
to be born to a high station, or, more definitely, they have to be BRED
for it: a person has only a right to philosophy--taking the word in
its higher significance--in virtue of his descent; the ancestors, the
"blood," decide here also. Many generations must have prepared the way
for the coming of the philosopher; each of his virtues must have been
separately acquired, nurtured, transmitted, and embodied; not only the
bold, easy, delicate course and current of his thoughts, but above all
the readiness for great responsibilities, the majesty of ruling glance
and contemning look, the feeling of separation from the multitude with
their duties and virtues, the kindly patronage and defense of whatever
is misunderstood and calumniated, be it God or devil, the delight and
practice of supreme justice, the art of commanding, the amplitude of
will, the lingering eye which rarely admires, rarely looks up, rarely
loves. . . .



CHAPTER VII. OUR VIRTUES


214. OUR Virtues? --It is probable that we, too, have still our virtues,
although naturally they are not those sincere and massive virtues on
account of which we hold our grandfathers in esteem and also at a little
distance from us. We Europeans of the day after tomorrow, we firstlings
of the twentieth century--with all our dangerous curiosity, our
multifariousness and art of disguising, our mellow and seemingly
sweetened cruelty in sense and spirit--we shall presumably, IF we must
have virtues, have those only which have come to agreement with our most
secret and heartfelt inclinations, with our most ardent requirements:
well, then, let us look for them in our labyrinths! --where, as we know,
so many things lose themselves, so many things get quite lost! And is
there anything finer than to SEARCH for one's own virtues? Is it not
almost to BELIEVE in one's own virtues? But this "believing in one's
own virtues"--is it not practically the same as what was formerly called
one's "good conscience," that long, respectable pigtail of an idea,
which our grandfathers used to hang behind their heads, and often enough
also behind their understandings? It seems, therefore, that however
little we may imagine ourselves to be old-fashioned and grandfatherly
respectable in other respects, in one thing we are nevertheless the
worthy grandchildren of our grandfathers, we last Europeans with good
consciences: we also still wear their pigtail. --Ah! if you only knew how
soon, so very soon--it will be different!

215. As in the stellar firmament there are sometimes two suns which
determine the path of one planet, and in certain cases suns of different
colours shine around a single planet, now with red light, now with
green, and then simultaneously illumine and flood it with motley
colours: so we modern men, owing to the complicated mechanism of our
"firmament," are determined by DIFFERENT moralities; our actions shine
alternately in different colours, and are seldom unequivocal--and there
are often cases, also, in which our actions are MOTLEY-COLOURED.

216. To love one's enemies? I think that has been well learnt: it takes
place thousands of times at present on a large and small scale; indeed,
at times the higher and sublimer thing takes place:--we learn to DESPISE
when we love, and precisely when we love best; all of it, however,
unconsciously, without noise, without ostentation, with the shame and
secrecy of goodness, which forbids the utterance of the pompous word
and the formula of virtue. Morality as attitude--is opposed to our taste
nowadays. This is ALSO an advance, as it was an advance in our fathers
that religion as an attitude finally became opposed to their taste,
including the enmity and Voltairean bitterness against religion (and all
that formerly belonged to freethinker-pantomime). It is the music in our
conscience, the dance in our spirit, to which Puritan litanies, moral
sermons, and goody-goodness won't chime.

217. Let us be careful in dealing with those who attach great importance
to being credited with moral tact and subtlety in moral discernment!
They never forgive us if they have once made a mistake BEFORE us
(or even with REGARD to us)--they inevitably become our instinctive
calumniators and detractors, even when they still remain our
"friends. "--Blessed are the forgetful: for they "get the better" even of
their blunders.

218. The psychologists of France--and where else are there still
psychologists nowadays? --have never yet exhausted their bitter and
manifold enjoyment of the betise bourgeoise, just as though. . . in
short, they betray something thereby. Flaubert, for instance, the honest
citizen of Rouen, neither saw, heard, nor tasted anything else in the
end; it was his mode of self-torment and refined cruelty. As this is
growing wearisome, I would now recommend for a change something else
for a pleasure--namely, the unconscious astuteness with which good, fat,
honest mediocrity always behaves towards loftier spirits and the tasks
they have to perform, the subtle, barbed, Jesuitical astuteness, which
is a thousand times subtler than the taste and understanding of the
middle-class in its best moments--subtler even than the understanding of
its victims:--a repeated proof that "instinct" is the most intelligent
of all kinds of intelligence which have hitherto been discovered. In
short, you psychologists, study the philosophy of the "rule" in its
struggle with the "exception": there you have a spectacle fit for Gods
and godlike malignity! Or, in plainer words, practise vivisection on
"good people," on the "homo bonae voluntatis," ON YOURSELVES!

219. The practice of judging and condemning morally, is the favourite
revenge of the intellectually shallow on those who are less so, it is
also a kind of indemnity for their being badly endowed by nature,
and finally, it is an opportunity for acquiring spirit and BECOMING
subtle--malice spiritualises. They are glad in their inmost heart that
there is a standard according to which those who are over-endowed with
intellectual goods and privileges, are equal to them, they contend for
the "equality of all before God," and almost NEED the belief in God for
this purpose. It is among them that the most powerful antagonists of
atheism are found. If any one were to say to them "A lofty spirituality
is beyond all comparison with the honesty and respectability of a merely
moral man"--it would make them furious, I shall take care not to say
so. I would rather flatter them with my theory that lofty spirituality
itself exists only as the ultimate product of moral qualities, that it
is a synthesis of all qualities attributed to the "merely moral" man,
after they have been acquired singly through long training and practice,
perhaps during a whole series of generations, that lofty spirituality
is precisely the spiritualising of justice, and the beneficent severity
which knows that it is authorized to maintain GRADATIONS OF RANK in the
world, even among things--and not only among men.

220. Now that the praise of the "disinterested person" is so popular
one must--probably not without some danger--get an idea of WHAT people
actually take an interest in, and what are the things generally which
fundamentally and profoundly concern ordinary men--including the
cultured, even the learned, and perhaps philosophers also, if
appearances do not deceive. The fact thereby becomes obvious that the
greater part of what interests and charms higher natures, and more
refined and fastidious tastes, seems absolutely "uninteresting" to
the average man--if, notwithstanding, he perceive devotion to these
interests, he calls it desinteresse, and wonders how it is possible to
act "disinterestedly. " There have been philosophers who could give this
popular astonishment a seductive and mystical, other-worldly expression
(perhaps because they did not know the higher nature by experience? ),
instead of stating the naked and candidly reasonable truth that
"disinterested" action is very interesting and "interested" action,
provided that. . . "And love? "--What! Even an action for love's sake
shall be "unegoistic"? But you fools--! "And the praise of the
self-sacrificer? "--But whoever has really offered sacrifice knows that
he wanted and obtained something for it--perhaps something from himself
for something from himself; that he relinquished here in order to have
more there, perhaps in general to be more, or even feel himself "more. "
But this is a realm of questions and answers in which a more fastidious
spirit does not like to stay: for here truth has to stifle her yawns so
much when she is obliged to answer. And after all, truth is a woman; one
must not use force with her.

221. "It sometimes happens," said a moralistic pedant and
trifle-retailer, "that I honour and respect an unselfish man: not,
however, because he is unselfish, but because I think he has a right to
be useful to another man at his own expense. In short, the question
is always who HE is, and who THE OTHER is. For instance, in a person
created and destined for command, self-denial and modest retirement,
instead of being virtues, would be the waste of virtues: so it seems
to me. Every system of unegoistic morality which takes itself
unconditionally and appeals to every one, not only sins against good
taste, but is also an incentive to sins of omission, an ADDITIONAL
seduction under the mask of philanthropy--and precisely a seduction and
injury to the higher, rarer, and more privileged types of men. Moral
systems must be compelled first of all to bow before the GRADATIONS OF
RANK; their presumption must be driven home to their conscience--until
they thoroughly understand at last that it is IMMORAL to say that 'what
is right for one is proper for another. '"--So said my moralistic pedant
and bonhomme. Did he perhaps deserve to be laughed at when he thus
exhorted systems of morals to practise morality? But one should not be
too much in the right if one wishes to have the laughers on ONE'S OWN
side; a grain of wrong pertains even to good taste.

222. Wherever sympathy (fellow-suffering) is preached nowadays--and,
if I gather rightly, no other religion is any longer preached--let the
psychologist have his ears open through all the vanity, through all the
noise which is natural to these preachers (as to all preachers), he will
hear a hoarse, groaning, genuine note of SELF-CONTEMPT. It belongs
to the overshadowing and uglifying of Europe, which has been on
the increase for a century (the first symptoms of which are already
specified documentarily in a thoughtful letter of Galiani to Madame
d'Epinay)--IF IT IS NOT REALLY THE CAUSE THEREOF! The man of
"modern ideas," the conceited ape, is excessively dissatisfied with
himself--this is perfectly certain. He suffers, and his vanity wants him
only "to suffer with his fellows. "

223. The hybrid European--a tolerably ugly plebeian, taken all in
all--absolutely requires a costume: he needs history as a storeroom
of costumes. To be sure, he notices that none of the costumes fit him
properly--he changes and changes. Let us look at the nineteenth century
with respect to these hasty preferences and changes in its masquerades
of style, and also with respect to its moments of desperation on account
of "nothing suiting" us. It is in vain to get ourselves up as romantic,
or classical, or Christian, or Florentine, or barocco, or "national,"
in moribus et artibus: it does not "clothe us"! But the "spirit,"
especially the "historical spirit," profits even by this desperation:
once and again a new sample of the past or of the foreign is tested,
put on, taken off, packed up, and above all studied--we are the first
studious age in puncto of "costumes," I mean as concerns morals,
articles of belief, artistic tastes, and religions; we are prepared as
no other age has ever been for a carnival in the grand style, for the
most spiritual festival--laughter and arrogance, for the transcendental
height of supreme folly and Aristophanic ridicule of the world. Perhaps
we are still discovering the domain of our invention just here, the
domain where even we can still be original, probably as parodists of
the world's history and as God's Merry-Andrews,--perhaps, though nothing
else of the present have a future, our laughter itself may have a
future!

224. The historical sense (or the capacity for divining quickly
the order of rank of the valuations according to which a people, a
community, or an individual has lived, the "divining instinct" for the
relationships of these valuations, for the relation of the authority
of the valuations to the authority of the operating forces),--this
historical sense, which we Europeans claim as our specialty, has come
to us in the train of the enchanting and mad semi-barbarity into which
Europe has been plunged by the democratic mingling of classes and
races--it is only the nineteenth century that has recognized this
faculty as its sixth sense. Owing to this mingling, the past of every
form and mode of life, and of cultures which were formerly closely
contiguous and superimposed on one another, flows forth into us "modern
souls"; our instincts now run back in all directions, we ourselves are
a kind of chaos: in the end, as we have said, the spirit perceives its
advantage therein. By means of our semi-barbarity in body and in desire,
we have secret access everywhere, such as a noble age never had; we have
access above all to the labyrinth of imperfect civilizations, and to
every form of semi-barbarity that has at any time existed on earth; and
in so far as the most considerable part of human civilization hitherto
has just been semi-barbarity, the "historical sense" implies almost the
sense and instinct for everything, the taste and tongue for everything:
whereby it immediately proves itself to be an IGNOBLE sense. For
instance, we enjoy Homer once more: it is perhaps our happiest
acquisition that we know how to appreciate Homer, whom men of
distinguished culture (as the French of the seventeenth century, like
Saint-Evremond, who reproached him for his ESPRIT VASTE, and even
Voltaire, the last echo of the century) cannot and could not so easily
appropriate--whom they scarcely permitted themselves to enjoy. The very
decided Yea and Nay of their palate, their promptly ready disgust, their
hesitating reluctance with regard to everything strange, their horror of
the bad taste even of lively curiosity, and in general the averseness of
every distinguished and self-sufficing culture to avow a new desire,
a dissatisfaction with its own condition, or an admiration of what is
strange: all this determines and disposes them unfavourably even towards
the best things of the world which are not their property or could not
become their prey--and no faculty is more unintelligible to such men
than just this historical sense, with its truckling, plebeian
curiosity. The case is not different with Shakespeare, that marvelous
Spanish-Moorish-Saxon synthesis of taste, over whom an ancient Athenian
of the circle of AEschylus would have half-killed himself with laughter
or irritation: but we--accept precisely this wild motleyness, this
medley of the most delicate, the most coarse, and the most artificial,
with a secret confidence and cordiality; we enjoy it as a refinement
of art reserved expressly for us, and allow ourselves to be as little
disturbed by the repulsive fumes and the proximity of the English
populace in which Shakespeare's art and taste lives, as perhaps on
the Chiaja of Naples, where, with all our senses awake, we go our way,
enchanted and voluntarily, in spite of the drain-odour of the lower
quarters of the town. That as men of the "historical sense" we have
our virtues, is not to be disputed:--we are unpretentious, unselfish,
modest, brave, habituated to self-control and self-renunciation, very
grateful, very patient, very complaisant--but with all this we are
perhaps not very "tasteful. " Let us finally confess it, that what is
most difficult for us men of the "historical sense" to grasp, feel,
taste, and love, what finds us fundamentally prejudiced and almost
hostile, is precisely the perfection and ultimate maturity in every
culture and art, the essentially noble in works and men, their moment
of smooth sea and halcyon self-sufficiency, the goldenness and coldness
which all things show that have perfected themselves. Perhaps our great
virtue of the historical sense is in necessary contrast to GOOD taste,
at least to the very bad taste; and we can only evoke in ourselves
imperfectly, hesitatingly, and with compulsion the small, short, and
happy godsends and glorifications of human life as they shine here and
there: those moments and marvelous experiences when a great power has
voluntarily come to a halt before the boundless and infinite,--when a
super-abundance of refined delight has been enjoyed by a sudden checking
and petrifying, by standing firmly and planting oneself fixedly on still
trembling ground. PROPORTIONATENESS is strange to us, let us confess it
to ourselves; our itching is really the itching for the infinite, the
immeasurable. Like the rider on his forward panting horse, we let the
reins fall before the infinite, we modern men, we semi-barbarians--and
are only in OUR highest bliss when we--ARE IN MOST DANGER.

225. Whether it be hedonism, pessimism, utilitarianism, or eudaemonism,
all those modes of thinking which measure the worth of things according
to PLEASURE and PAIN, that is, according to accompanying circumstances
and secondary considerations, are plausible modes of thought and
naivetes, which every one conscious of CREATIVE powers and an artist's
conscience will look down upon with scorn, though not without sympathy.
Sympathy for you! --to be sure, that is not sympathy as you understand
it: it is not sympathy for social "distress," for "society" with its
sick and misfortuned, for the hereditarily vicious and defective who lie
on the ground around us; still less is it sympathy for the grumbling,
vexed, revolutionary slave-classes who strive after power--they call it
"freedom. " OUR sympathy is a loftier and further-sighted sympathy:--we
see how MAN dwarfs himself, how YOU dwarf him! and there are moments
when we view YOUR sympathy with an indescribable anguish, when we resist
it,--when we regard your seriousness as more dangerous than any kind
of levity. You want, if possible--and there is not a more foolish "if
possible"--TO DO AWAY WITH SUFFERING; and we? --it really seems that WE
would rather have it increased and made worse than it has ever been!
Well-being, as you understand it--is certainly not a goal; it seems
to us an END; a condition which at once renders man ludicrous and
contemptible--and makes his destruction DESIRABLE! The discipline
of suffering, of GREAT suffering--know ye not that it is only THIS
discipline that has produced all the elevations of humanity hitherto?
The tension of soul in misfortune which communicates to it its energy,
its shuddering in view of rack and ruin, its inventiveness and bravery
in undergoing, enduring, interpreting, and exploiting misfortune, and
whatever depth, mystery, disguise, spirit, artifice, or greatness has
been bestowed upon the soul--has it not been bestowed through suffering,
through the discipline of great suffering? In man CREATURE and CREATOR
are united: in man there is not only matter, shred, excess, clay, mire,
folly, chaos; but there is also the creator, the sculptor, the hardness
of the hammer, the divinity of the spectator, and the seventh day--do
ye understand this contrast? And that YOUR sympathy for the "creature
in man" applies to that which has to be fashioned, bruised, forged,
stretched, roasted, annealed, refined--to that which must necessarily
SUFFER, and IS MEANT to suffer? And our sympathy--do ye not understand
what our REVERSE sympathy applies to, when it resists your sympathy as
the worst of all pampering and enervation? --So it is sympathy AGAINST
sympathy! --But to repeat it once more, there are higher problems than
the problems of pleasure and pain and sympathy; and all systems of
philosophy which deal only with these are naivetes.

226. WE IMMORALISTS. --This world with which WE are concerned, in which
we have to fear and love, this almost invisible, inaudible world of
delicate command and delicate obedience, a world of "almost" in every
respect, captious, insidious, sharp, and tender--yes, it is well
protected from clumsy spectators and familiar curiosity! We are
woven into a strong net and garment of duties, and CANNOT disengage
ourselves--precisely here, we are "men of duty," even we! Occasionally,
it is true, we dance in our "chains" and betwixt our "swords"; it
is none the less true that more often we gnash our teeth under the
circumstances, and are impatient at the secret hardship of our lot. But
do what we will, fools and appearances say of us: "These are men WITHOUT
duty,"--we have always fools and appearances against us!

227. Honesty, granting that it is the virtue of which we cannot rid
ourselves, we free spirits--well, we will labour at it with all our
perversity and love, and not tire of "perfecting" ourselves in OUR
virtue, which alone remains: may its glance some day overspread like
a gilded, blue, mocking twilight this aging civilization with its dull
gloomy seriousness! And if, nevertheless, our honesty should one day
grow weary, and sigh, and stretch its limbs, and find us too hard, and
would fain have it pleasanter, easier, and gentler, like an agreeable
vice, let us remain HARD, we latest Stoics, and let us send to its
help whatever devilry we have in us:--our disgust at the clumsy
and undefined, our "NITIMUR IN VETITUM," our love of adventure,
our sharpened and fastidious curiosity, our most subtle, disguised,
intellectual Will to Power and universal conquest, which rambles and
roves avidiously around all the realms of the future--let us go with all
our "devils" to the help of our "God"! It is probable that people will
misunderstand and mistake us on that account: what does it matter! They
will say: "Their 'honesty'--that is their devilry, and nothing else! "
What does it matter! And even if they were right--have not all Gods
hitherto been such sanctified, re-baptized devils? And after all, what
do we know of ourselves? And what the spirit that leads us wants TO BE
CALLED? (It is a question of names. ) And how many spirits we harbour?
Our honesty, we free spirits--let us be careful lest it become our
vanity, our ornament and ostentation, our limitation, our stupidity!
Every virtue inclines to stupidity, every stupidity to virtue; "stupid
to the point of sanctity," they say in Russia,--let us be careful lest
out of pure honesty we eventually become saints and bores! Is not life
a hundred times too short for us--to bore ourselves? One would have to
believe in eternal life in order to. . .

228. I hope to be forgiven for discovering that all moral philosophy
hitherto has been tedious and has belonged to the soporific
appliances--and that "virtue," in my opinion, has been MORE injured
by the TEDIOUSNESS of its advocates than by anything else; at the same
time, however, I would not wish to overlook their general usefulness. It
is desirable that as few people as possible should reflect upon morals,
and consequently it is very desirable that morals should not some day
become interesting! But let us not be afraid! Things still remain today
as they have always been: I see no one in Europe who has (or DISCLOSES)
an idea of the fact that philosophizing concerning morals might be
conducted in a dangerous, captious, and ensnaring manner--that CALAMITY
might be involved therein. Observe, for example, the indefatigable,
inevitable English utilitarians: how ponderously and respectably they
stalk on, stalk along (a Homeric metaphor expresses it better) in the
footsteps of Bentham, just as he had already stalked in the footsteps of
the respectable Helvetius! (no, he was not a dangerous man, Helvetius,
CE SENATEUR POCOCURANTE, to use an expression of Galiani). No new
thought, nothing of the nature of a finer turning or better expression
of an old thought, not even a proper history of what has been previously
thought on the subject: an IMPOSSIBLE literature, taking it all in all,
unless one knows how to leaven it with some mischief. In effect, the
old English vice called CANT, which is MORAL TARTUFFISM, has insinuated
itself also into these moralists (whom one must certainly read with an
eye to their motives if one MUST read them), concealed this time under
the new form of the scientific spirit; moreover, there is not absent
from them a secret struggle with the pangs of conscience, from which a
race of former Puritans must naturally suffer, in all their scientific
tinkering with morals.
(Is not a moralist the opposite of a Puritan?
That is to say, as a thinker who regards morality as questionable,
as worthy of interrogation, in short, as a problem? Is moralizing
not-immoral? ) In the end, they all want English morality to be
recognized as authoritative, inasmuch as mankind, or the "general
utility," or "the happiness of the greatest number,"--no! the happiness
of ENGLAND, will be best served thereby. They would like, by all means,
to convince themselves that the striving after English happiness, I
mean after COMFORT and FASHION (and in the highest instance, a seat in
Parliament), is at the same time the true path of virtue; in fact, that
in so far as there has been virtue in the world hitherto, it has
just consisted in such striving. Not one of those ponderous,
conscience-stricken herding-animals (who undertake to advocate the
cause of egoism as conducive to the general welfare) wants to have
any knowledge or inkling of the facts that the "general welfare" is
no ideal, no goal, no notion that can be at all grasped, but is only a
nostrum,--that what is fair to one MAY NOT at all be fair to another,
that the requirement of one morality for all is really a detriment to
higher men, in short, that there is a DISTINCTION OF RANK between man
and man, and consequently between morality and morality. They are an
unassuming and fundamentally mediocre species of men, these utilitarian
Englishmen, and, as already remarked, in so far as they are tedious, one
cannot think highly enough of their utility. One ought even to ENCOURAGE
them, as has been partially attempted in the following rhymes:--

Hail, ye worthies, barrow-wheeling,
"Longer--better," aye revealing,

Stiffer aye in head and knee;
Unenraptured, never jesting,
Mediocre everlasting,

SANS GENIE ET SANS ESPRIT!


229. In these later ages, which may be proud of their humanity, there
still remains so much fear, so much SUPERSTITION of the fear, of the
"cruel wild beast," the mastering of which constitutes the very pride of
these humaner ages--that even obvious truths, as if by the agreement
of centuries, have long remained unuttered, because they have the
appearance of helping the finally slain wild beast back to life again.
I perhaps risk something when I allow such a truth to escape; let
others capture it again and give it so much "milk of pious sentiment"
[FOOTNOTE: An expression from Schiller's William Tell, Act IV, Scene
3. ] to drink, that it will lie down quiet and forgotten, in its old
corner. --One ought to learn anew about cruelty, and open one's eyes;
one ought at last to learn impatience, in order that such immodest
gross errors--as, for instance, have been fostered by ancient and
modern philosophers with regard to tragedy--may no longer wander about
virtuously and boldly. Almost everything that we call "higher culture"
is based upon the spiritualising and intensifying of CRUELTY--this is
my thesis; the "wild beast" has not been slain at all, it lives, it
flourishes, it has only been--transfigured. That which constitutes the
painful delight of tragedy is cruelty; that which operates agreeably in
so-called tragic sympathy, and at the basis even of everything sublime,
up to the highest and most delicate thrills of metaphysics, obtains its
sweetness solely from the intermingled ingredient of cruelty. What the
Roman enjoys in the arena, the Christian in the ecstasies of the cross,
the Spaniard at the sight of the faggot and stake, or of the bull-fight,
the present-day Japanese who presses his way to the tragedy, the workman
of the Parisian suburbs who has a homesickness for bloody revolutions,
the Wagnerienne who, with unhinged will, "undergoes" the performance of
"Tristan and Isolde"--what all these enjoy, and strive with mysterious
ardour to drink in, is the philtre of the great Circe "cruelty. " Here,
to be sure, we must put aside entirely the blundering psychology of
former times, which could only teach with regard to cruelty that
it originated at the sight of the suffering of OTHERS: there is an
abundant, super-abundant enjoyment even in one's own suffering, in
causing one's own suffering--and wherever man has allowed himself to be
persuaded to self-denial in the RELIGIOUS sense, or to self-mutilation,
as among the Phoenicians and ascetics, or in general, to
desensualisation, decarnalisation, and contrition, to Puritanical
repentance-spasms, to vivisection of conscience and to Pascal-like
SACRIFIZIA DELL' INTELLETO, he is secretly allured and impelled
forwards by his cruelty, by the dangerous thrill of cruelty TOWARDS
HIMSELF. --Finally, let us consider that even the seeker of knowledge
operates as an artist and glorifier of cruelty, in that he compels his
spirit to perceive AGAINST its own inclination, and often enough against
the wishes of his heart:--he forces it to say Nay, where he would like
to affirm, love, and adore; indeed, every instance of taking a thing
profoundly and fundamentally, is a violation, an intentional injuring
of the fundamental will of the spirit, which instinctively aims at
appearance and superficiality,--even in every desire for knowledge there
is a drop of cruelty.

230. Perhaps what I have said here about a "fundamental will of the
spirit" may not be understood without further details; I may be allowed
a word of explanation. --That imperious something which is popularly
called "the spirit," wishes to be master internally and externally,
and to feel itself master; it has the will of a multiplicity for a
simplicity, a binding, taming, imperious, and essentially ruling will.
Its requirements and capacities here, are the same as those assigned by
physiologists to everything that lives, grows, and multiplies. The power
of the spirit to appropriate foreign elements reveals itself in a strong
tendency to assimilate the new to the old, to simplify the manifold,
to overlook or repudiate the absolutely contradictory; just as it
arbitrarily re-underlines, makes prominent, and falsifies for itself
certain traits and lines in the foreign elements, in every portion of
the "outside world. " Its object thereby is the incorporation of new
"experiences," the assortment of new things in the old arrangements--in
short, growth; or more properly, the FEELING of growth, the feeling of
increased power--is its object. This same will has at its service an
apparently opposed impulse of the spirit, a suddenly adopted preference
of ignorance, of arbitrary shutting out, a closing of windows, an inner
denial of this or that, a prohibition to approach, a sort of defensive
attitude against much that is knowable, a contentment with obscurity,
with the shutting-in horizon, an acceptance and approval of ignorance:
as that which is all necessary according to the degree of its
appropriating power, its "digestive power," to speak figuratively (and
in fact "the spirit" resembles a stomach more than anything else). Here
also belong an occasional propensity of the spirit to let itself be
deceived (perhaps with a waggish suspicion that it is NOT so and so,
but is only allowed to pass as such), a delight in uncertainty and
ambiguity, an exulting enjoyment of arbitrary, out-of-the-way narrowness
and mystery, of the too-near, of the foreground, of the magnified,
the diminished, the misshapen, the beautified--an enjoyment of the
arbitrariness of all these manifestations of power. Finally, in this
connection, there is the not unscrupulous readiness of the spirit to
deceive other spirits and dissemble before them--the constant pressing
and straining of a creating, shaping, changeable power: the spirit
enjoys therein its craftiness and its variety of disguises, it enjoys
also its feeling of security therein--it is precisely by its Protean
arts that it is best protected and concealed! --COUNTER TO this
propensity for appearance, for simplification, for a disguise, for a
cloak, in short, for an outside--for every outside is a cloak--there
operates the sublime tendency of the man of knowledge, which takes, and
INSISTS on taking things profoundly, variously, and thoroughly; as a
kind of cruelty of the intellectual conscience and taste, which every
courageous thinker will acknowledge in himself, provided, as it ought
to be, that he has sharpened and hardened his eye sufficiently long for
introspection, and is accustomed to severe discipline and even severe
words. He will say: "There is something cruel in the tendency of my
spirit": let the virtuous and amiable try to convince him that it is not
so! In fact, it would sound nicer, if, instead of our cruelty, perhaps
our "extravagant honesty" were talked about, whispered about, and
glorified--we free, VERY free spirits--and some day perhaps SUCH will
actually be our--posthumous glory! Meanwhile--for there is plenty of
time until then--we should be least inclined to deck ourselves out in
such florid and fringed moral verbiage; our whole former work has
just made us sick of this taste and its sprightly exuberance. They are
beautiful, glistening, jingling, festive words: honesty, love of truth,
love of wisdom, sacrifice for knowledge, heroism of the truthful--there
is something in them that makes one's heart swell with pride. But we
anchorites and marmots have long ago persuaded ourselves in all the
secrecy of an anchorite's conscience, that this worthy parade of
verbiage also belongs to the old false adornment, frippery, and
gold-dust of unconscious human vanity, and that even under such
flattering colour and repainting, the terrible original text HOMO NATURA
must again be recognized. In effect, to translate man back again into
nature; to master the many vain and visionary interpretations and
subordinate meanings which have hitherto been scratched and daubed over
the eternal original text, HOMO NATURA; to bring it about that man shall
henceforth stand before man as he now, hardened by the discipline
of science, stands before the OTHER forms of nature, with fearless
Oedipus-eyes, and stopped Ulysses-ears, deaf to the enticements of old
metaphysical bird-catchers, who have piped to him far too long: "Thou
art more! thou art higher! thou hast a different origin! "--this may be
a strange and foolish task, but that it is a TASK, who can deny! Why did
we choose it, this foolish task? Or, to put the question differently:
"Why knowledge at all? " Every one will ask us about this. And thus
pressed, we, who have asked ourselves the question a hundred times, have
not found and cannot find any better answer. . . .

231. Learning alters us, it does what all nourishment does that does not
merely "conserve"--as the physiologist knows. But at the bottom of our
souls, quite "down below," there is certainly something unteachable,
a granite of spiritual fate, of predetermined decision and answer to
predetermined, chosen questions. In each cardinal problem there speaks
an unchangeable "I am this"; a thinker cannot learn anew about man and
woman, for instance, but can only learn fully--he can only follow to the
end what is "fixed" about them in himself. Occasionally we find certain
solutions of problems which make strong beliefs for us; perhaps they
are henceforth called "convictions. " Later on--one sees in them only
footsteps to self-knowledge, guide-posts to the problem which we
ourselves ARE--or more correctly to the great stupidity which we embody,
our spiritual fate, the UNTEACHABLE in us, quite "down below. "--In view
of this liberal compliment which I have just paid myself, permission
will perhaps be more readily allowed me to utter some truths about
"woman as she is," provided that it is known at the outset how literally
they are merely--MY truths.

232. Woman wishes to be independent, and therefore she begins to
enlighten men about "woman as she is"--THIS is one of the worst
developments of the general UGLIFYING of Europe. For what must these
clumsy attempts of feminine scientificality and self-exposure bring
to light! Woman has so much cause for shame; in woman there is so
much pedantry, superficiality, schoolmasterliness, petty presumption,
unbridledness, and indiscretion concealed--study only woman's behaviour
towards children! --which has really been best restrained and dominated
hitherto by the FEAR of man. Alas, if ever the "eternally tedious in
woman"--she has plenty of it! --is allowed to venture forth! if she
begins radically and on principle to unlearn her wisdom and art-of
charming, of playing, of frightening away sorrow, of alleviating and
taking easily; if she forgets her delicate aptitude for agreeable
desires! Female voices are already raised, which, by Saint Aristophanes!
make one afraid:--with medical explicitness it is stated in a
threatening manner what woman first and last REQUIRES from man. Is
it not in the very worst taste that woman thus sets herself up to be
scientific? Enlightenment hitherto has fortunately been men's affair,
men's gift--we remained therewith "among ourselves"; and in the end,
in view of all that women write about "woman," we may well have
considerable doubt as to whether woman really DESIRES enlightenment
about herself--and CAN desire it. If woman does not thereby seek a new
ORNAMENT for herself--I believe ornamentation belongs to the eternally
feminine? --why, then, she wishes to make herself feared: perhaps she
thereby wishes to get the mastery. But she does not want truth--what
does woman care for truth? From the very first, nothing is more foreign,
more repugnant, or more hostile to woman than truth--her great art is
falsehood, her chief concern is appearance and beauty. Let us confess
it, we men: we honour and love this very art and this very instinct in
woman: we who have the hard task, and for our recreation gladly seek the
company of beings under whose hands, glances, and delicate follies, our
seriousness, our gravity, and profundity appear almost like follies to
us. Finally, I ask the question: Did a woman herself ever acknowledge
profundity in a woman's mind, or justice in a woman's heart? And is it
not true that on the whole "woman" has hitherto been most despised by
woman herself, and not at all by us? --We men desire that woman should
not continue to compromise herself by enlightening us; just as it was
man's care and the consideration for woman, when the church decreed:
mulier taceat in ecclesia. It was to the benefit of woman when Napoleon
gave the too eloquent Madame de Stael to understand: mulier taceat in
politicis! --and in my opinion, he is a true friend of woman who calls
out to women today: mulier taceat de mulierel.

233. It betrays corruption of the instincts--apart from the fact that
it betrays bad taste--when a woman refers to Madame Roland, or Madame de
Stael, or Monsieur George Sand, as though something were proved thereby
in favour of "woman as she is. " Among men, these are the three comical
women as they are--nothing more! --and just the best involuntary
counter-arguments against feminine emancipation and autonomy.

234. Stupidity in the kitchen; woman as cook; the terrible
thoughtlessness with which the feeding of the family and the master of
the house is managed! Woman does not understand what food means, and she
insists on being cook! If woman had been a thinking creature, she should
certainly, as cook for thousands of years, have discovered the most
important physiological facts, and should likewise have got possession
of the healing art! Through bad female cooks--through the entire lack
of reason in the kitchen--the development of mankind has been longest
retarded and most interfered with: even today matters are very little
better. A word to High School girls.

235. There are turns and casts of fancy, there are sentences, little
handfuls of words, in which a whole culture, a whole society suddenly
crystallises itself. Among these is the incidental remark of Madame de
Lambert to her son: "MON AMI, NE VOUS PERMETTEZ JAMAIS QUE DES FOLIES,
QUI VOUS FERONT GRAND PLAISIR"--the motherliest and wisest remark, by
the way, that was ever addressed to a son.

236. I have no doubt that every noble woman will oppose what Dante and
Goethe believed about woman--the former when he sang, "ELLA GUARDAVA
SUSO, ED IO IN LEI," and the latter when he interpreted it, "the
eternally feminine draws us ALOFT"; for THIS is just what she believes
of the eternally masculine.

237.

SEVEN APOPHTHEGMS FOR WOMEN

How the longest ennui flees, When a man comes to our knees!

Age, alas! and science staid, Furnish even weak virtue aid.

Sombre garb and silence meet: Dress for every dame--discreet.

Whom I thank when in my bliss? God! --and my good tailoress!

Young, a flower-decked cavern home; Old, a dragon thence doth roam.

Noble title, leg that's fine, Man as well: Oh, were HE mine!

Speech in brief and sense in mass--Slippery for the jenny-ass!

237A. Woman has hitherto been treated by men like birds, which, losing
their way, have come down among them from an elevation: as something
delicate, fragile, wild, strange, sweet, and animating--but as something
also which must be cooped up to prevent it flying away.

238. To be mistaken in the fundamental problem of "man and woman," to
deny here the profoundest antagonism and the necessity for an eternally
hostile tension, to dream here perhaps of equal rights, equal
training, equal claims and obligations: that is a TYPICAL sign of
shallow-mindedness; and a thinker who has proved himself shallow at
this dangerous spot--shallow in instinct! --may generally be regarded as
suspicious, nay more, as betrayed, as discovered; he will probably prove
too "short" for all fundamental questions of life, future as well as
present, and will be unable to descend into ANY of the depths. On the
other hand, a man who has depth of spirit as well as of desires, and
has also the depth of benevolence which is capable of severity and
harshness, and easily confounded with them, can only think of woman as
ORIENTALS do: he must conceive of her as a possession, as confinable
property, as a being predestined for service and accomplishing her
mission therein--he must take his stand in this matter upon the immense
rationality of Asia, upon the superiority of the instinct of Asia, as
the Greeks did formerly; those best heirs and scholars of Asia--who,
as is well known, with their INCREASING culture and amplitude of power,
from Homer to the time of Pericles, became gradually STRICTER towards
woman, in short, more Oriental. HOW necessary, HOW logical, even HOW
humanely desirable this was, let us consider for ourselves!

239. The weaker sex has in no previous age been treated with so
much respect by men as at present--this belongs to the tendency and
fundamental taste of democracy, in the same way as disrespectfulness to
old age--what wonder is it that abuse should be immediately made of
this respect? They want more, they learn to make claims, the tribute
of respect is at last felt to be well-nigh galling; rivalry for rights,
indeed actual strife itself, would be preferred: in a word, woman is
losing modesty. And let us immediately add that she is also losing
taste. She is unlearning to FEAR man: but the woman who "unlearns to
fear" sacrifices her most womanly instincts. That woman should venture
forward when the fear-inspiring quality in man--or more definitely,
the MAN in man--is no longer either desired or fully developed, is
reasonable enough and also intelligible enough; what is more difficult
to understand is that precisely thereby--woman deteriorates. This is
what is happening nowadays: let us not deceive ourselves about it!
Wherever the industrial spirit has triumphed over the military
and aristocratic spirit, woman strives for the economic and legal
independence of a clerk: "woman as clerkess" is inscribed on the portal
of the modern society which is in course of formation. While she
thus appropriates new rights, aspires to be "master," and inscribes
"progress" of woman on her flags and banners, the very opposite realises
itself with terrible obviousness: WOMAN RETROGRADES. Since the French
Revolution the influence of woman in Europe has DECLINED in proportion
as she has increased her rights and claims; and the "emancipation of
woman," insofar as it is desired and demanded by women themselves (and
not only by masculine shallow-pates), thus proves to be a remarkable
symptom of the increased weakening and deadening of the most womanly
instincts. There is STUPIDITY in this movement, an almost masculine
stupidity, of which a well-reared woman--who is always a sensible
woman--might be heartily ashamed. To lose the intuition as to the ground
upon which she can most surely achieve victory; to neglect exercise in
the use of her proper weapons; to let-herself-go before man, perhaps
even "to the book," where formerly she kept herself in control and in
refined, artful humility; to neutralize with her virtuous audacity man's
faith in a VEILED, fundamentally different ideal in woman, something
eternally, necessarily feminine; to emphatically and loquaciously
dissuade man from the idea that woman must be preserved, cared for,
protected, and indulged, like some delicate, strangely wild, and
often pleasant domestic animal; the clumsy and indignant collection of
everything of the nature of servitude and bondage which the position of
woman in the hitherto existing order of society has entailed and still
entails (as though slavery were a counter-argument, and not rather a
condition of every higher culture, of every elevation of culture):--what
does all this betoken, if not a disintegration of womanly instincts,
a defeminising? Certainly, there are enough of idiotic friends and
corrupters of woman among the learned asses of the masculine sex, who
advise woman to defeminize herself in this manner, and to imitate
all the stupidities from which "man" in Europe, European "manliness,"
suffers,--who would like to lower woman to "general culture," indeed
even to newspaper reading and meddling with politics. Here and there
they wish even to make women into free spirits and literary workers: as
though a woman without piety would not be something perfectly obnoxious
or ludicrous to a profound and godless man;--almost everywhere her
nerves are being ruined by the most morbid and dangerous kind of music
(our latest German music), and she is daily being made more hysterical
and more incapable of fulfilling her first and last function, that of
bearing robust children. They wish to "cultivate" her in general still
more, and intend, as they say, to make the "weaker sex" STRONG by
culture: as if history did not teach in the most emphatic manner that
the "cultivating" of mankind and his weakening--that is to say, the
weakening, dissipating, and languishing of his FORCE OF WILL--have
always kept pace with one another, and that the most powerful and
influential women in the world (and lastly, the mother of Napoleon)
had just to thank their force of will--and not their schoolmasters--for
their power and ascendancy over men. That which inspires respect
in woman, and often enough fear also, is her NATURE, which is more
"natural" than that of man, her genuine, carnivora-like, cunning
flexibility, her tiger-claws beneath the glove, her NAIVETE in egoism,
her untrainableness and innate wildness, the incomprehensibleness,
extent, and deviation of her desires and virtues. That which, in spite
of fear, excites one's sympathy for the dangerous and beautiful cat,
"woman," is that she seems more afflicted, more vulnerable, more
necessitous of love, and more condemned to disillusionment than any
other creature. Fear and sympathy it is with these feelings that man has
hitherto stood in the presence of woman, always with one foot already in
tragedy, which rends while it delights--What? And all that is now to
be at an end? And the DISENCHANTMENT of woman is in progress? The
tediousness of woman is slowly evolving? Oh Europe! Europe! We know
the horned animal which was always most attractive to thee, from which
danger is ever again threatening thee! Thy old fable might once more
become "history"--an immense stupidity might once again overmaster
thee and carry thee away! And no God concealed beneath it--no! only an
"idea," a "modern idea"!



CHAPTER VIII. PEOPLES AND COUNTRIES


240. I HEARD, once again for the first time, Richard Wagner's overture
to the Mastersinger: it is a piece of magnificent, gorgeous, heavy,
latter-day art, which has the pride to presuppose two centuries of music
as still living, in order that it may be understood:--it is an honour
to Germans that such a pride did not miscalculate! What flavours
and forces, what seasons and climes do we not find mingled in it! It
impresses us at one time as ancient, at another time as foreign, bitter,
and too modern, it is as arbitrary as it is pompously traditional, it
is not infrequently roguish, still oftener rough and coarse--it has fire
and courage, and at the same time the loose, dun-coloured skin of fruits
which ripen too late. It flows broad and full: and suddenly there is a
moment of inexplicable hesitation, like a gap that opens between cause
and effect, an oppression that makes us dream, almost a nightmare; but
already it broadens and widens anew, the old stream of delight--the most
manifold delight,--of old and new happiness; including ESPECIALLY
the joy of the artist in himself, which he refuses to conceal, his
astonished, happy cognizance of his mastery of the expedients here
employed, the new, newly acquired, imperfectly tested expedients of art
which he apparently betrays to us. All in all, however, no beauty, no
South, nothing of the delicate southern clearness of the sky, nothing
of grace, no dance, hardly a will to logic; a certain clumsiness even,
which is also emphasized, as though the artist wished to say to us: "It
is part of my intention"; a cumbersome drapery, something arbitrarily
barbaric and ceremonious, a flirring of learned and venerable conceits
and witticisms; something German in the best and worst sense of
the word, something in the German style, manifold, formless, and
inexhaustible; a certain German potency and super-plenitude of
soul, which is not afraid to hide itself under the RAFFINEMENTS of
decadence--which, perhaps, feels itself most at ease there; a real,
genuine token of the German soul, which is at the same time young and
aged, too ripe and yet still too rich in futurity. This kind of music
expresses best what I think of the Germans: they belong to the day
before yesterday and the day after tomorrow--THEY HAVE AS YET NO TODAY.

241. We "good Europeans," we also have hours when we allow ourselves a
warm-hearted patriotism, a plunge and relapse into old loves and narrow
views--I have just given an example of it--hours of national excitement,
of patriotic anguish, and all other sorts of old-fashioned floods of
sentiment. Duller spirits may perhaps only get done with what confines
its operations in us to hours and plays itself out in hours--in a
considerable time: some in half a year, others in half a lifetime,
according to the speed and strength with which they digest and "change
their material. " Indeed, I could think of sluggish, hesitating races,
which even in our rapidly moving Europe, would require half a century
ere they could surmount such atavistic attacks of patriotism and
soil-attachment, and return once more to reason, that is to say, to
"good Europeanism. " And while digressing on this possibility, I
happen to become an ear-witness of a conversation between two old
patriots--they were evidently both hard of hearing and consequently
spoke all the louder. "HE has as much, and knows as much, philosophy as
a peasant or a corps-student," said the one--"he is still innocent. But
what does that matter nowadays! It is the age of the masses: they lie on
their belly before everything that is massive. And so also in politicis.
A statesman who rears up for them a new Tower of Babel, some monstrosity
of empire and power, they call 'great'--what does it matter that we more
prudent and conservative ones do not meanwhile give up the old belief
that it is only the great thought that gives greatness to an action or
affair. Supposing a statesman were to bring his people into the position
of being obliged henceforth to practise 'high politics,' for which they
were by nature badly endowed and prepared, so that they would have
to sacrifice their old and reliable virtues, out of love to a new and
doubtful mediocrity;--supposing a statesman were to condemn his people
generally to 'practise politics,' when they have hitherto had something
better to do and think about, and when in the depths of their souls
they have been unable to free themselves from a prudent loathing of
the restlessness, emptiness, and noisy wranglings of the essentially
politics-practising nations;--supposing such a statesman were to
stimulate the slumbering passions and avidities of his people, were to
make a stigma out of their former diffidence and delight in aloofness,
an offence out of their exoticism and hidden permanency, were to
depreciate their most radical proclivities, subvert their consciences,
make their minds narrow, and their tastes 'national'--what! a statesman
who should do all this, which his people would have to do penance for
throughout their whole future, if they had a future, such a statesman
would be GREAT, would he? "--"Undoubtedly! " replied the other old patriot
vehemently, "otherwise he COULD NOT have done it! It was mad perhaps to
wish such a thing! But perhaps everything great has been just as mad
at its commencement! "--"Misuse of words! " cried his interlocutor,
contradictorily--"strong! strong! Strong and mad! NOT great! "--The old
men had obviously become heated as they thus shouted their "truths" in
each other's faces, but I, in my happiness and apartness, considered how
soon a stronger one may become master of the strong, and also that
there is a compensation for the intellectual superficialising of a
nation--namely, in the deepening of another.

242. Whether we call it "civilization," or "humanising," or "progress,"
which now distinguishes the European, whether we call it simply, without
praise or blame, by the political formula the DEMOCRATIC movement in
Europe--behind all the moral and political foregrounds pointed to by
such formulas, an immense PHYSIOLOGICAL PROCESS goes on, which is ever
extending the process of the assimilation of Europeans, their
increasing detachment from the conditions under which, climatically and
hereditarily, united races originate, their increasing independence of
every definite milieu, that for centuries would fain inscribe itself
with equal demands on soul and body,--that is to say, the slow emergence
of an essentially SUPER-NATIONAL and nomadic species of man, who
possesses, physiologically speaking, a maximum of the art and power
of adaptation as his typical distinction. This process of the EVOLVING
EUROPEAN, which can be retarded in its TEMPO by great relapses, but
will perhaps just gain and grow thereby in vehemence and depth--the
still-raging storm and stress of "national sentiment" pertains to it,
and also the anarchism which is appearing at present--this process
will probably arrive at results on which its naive propagators and
panegyrists, the apostles of "modern ideas," would least care to reckon.
The same new conditions under which on an average a levelling and
mediocrising of man will take place--a useful, industrious, variously
serviceable, and clever gregarious man--are in the highest degree
suitable to give rise to exceptional men of the most dangerous and
attractive qualities. For, while the capacity for adaptation, which is
every day trying changing conditions, and begins a new work with every
generation, almost with every decade, makes the POWERFULNESS of the type
impossible; while the collective impression of such future Europeans
will probably be that of numerous, talkative, weak-willed, and very
handy workmen who REQUIRE a master, a commander, as they require their
daily bread; while, therefore, the democratising of Europe will tend to
the production of a type prepared for SLAVERY in the most subtle
sense of the term: the STRONG man will necessarily in individual and
exceptional cases, become stronger and richer than he has perhaps ever
been before--owing to the unprejudicedness of his schooling, owing to
the immense variety of practice, art, and disguise. I meant to say
that the democratising of Europe is at the same time an involuntary
arrangement for the rearing of TYRANTS--taking the word in all its
meanings, even in its most spiritual sense.

243. I hear with pleasure that our sun is moving rapidly towards the
constellation Hercules: and I hope that the men on this earth will do
like the sun. And we foremost, we good Europeans!

244. There was a time when it was customary to call Germans "deep"
by way of distinction; but now that the most successful type of new
Germanism is covetous of quite other honours, and perhaps misses
"smartness" in all that has depth, it is almost opportune and patriotic
to doubt whether we did not formerly deceive ourselves with that
commendation: in short, whether German depth is not at bottom something
different and worse--and something from which, thank God, we are on the
point of successfully ridding ourselves. Let us try, then, to relearn
with regard to German depth; the only thing necessary for the purpose is
a little vivisection of the German soul. --The German soul is above all
manifold, varied in its source, aggregated and super-imposed, rather
than actually built: this is owing to its origin. A German who would
embolden himself to assert: "Two souls, alas, dwell in my breast," would
make a bad guess at the truth, or, more correctly, he would come far
short of the truth about the number of souls. As a people made up of
the most extraordinary mixing and mingling of races, perhaps even with a
preponderance of the pre-Aryan element as the "people of the centre" in
every sense of the term, the Germans are more intangible, more ample,
more contradictory, more unknown, more incalculable, more surprising,
and even more terrifying than other peoples are to themselves:--they
escape DEFINITION, and are thereby alone the despair of the French. It
IS characteristic of the Germans that the question: "What is German? "
never dies out among them. Kotzebue certainly knew his Germans well
enough: "We are known," they cried jubilantly to him--but Sand also
thought he knew them. Jean Paul knew what he was doing when he declared
himself incensed at Fichte's lying but patriotic flatteries and
exaggerations,--but it is probable that Goethe thought differently about
Germans from Jean Paul, even though he acknowledged him to be right with
regard to Fichte. It is a question what Goethe really thought about the
Germans? --But about many things around him he never spoke explicitly,
and all his life he knew how to keep an astute silence--probably he
had good reason for it. It is certain that it was not the "Wars of
Independence" that made him look up more joyfully, any more than it was
the French Revolution,--the event on account of which he RECONSTRUCTED
his "Faust," and indeed the whole problem of "man," was the appearance
of Napoleon. There are words of Goethe in which he condemns with
impatient severity, as from a foreign land, that which Germans take a
pride in, he once defined the famous German turn of mind as "Indulgence
towards its own and others' weaknesses. " Was he wrong? it is
characteristic of Germans that one is seldom entirely wrong about them.
The German soul has passages and galleries in it, there are caves,
hiding-places, and dungeons therein, its disorder has much of the charm
of the mysterious, the German is well acquainted with the bypaths to
chaos. And as everything loves its symbol, so the German loves the
clouds and all that is obscure, evolving, crepuscular, damp, and
shrouded, it seems to him that everything uncertain, undeveloped,
self-displacing, and growing is "deep". The German himself does not
EXIST, he is BECOMING, he is "developing himself". "Development" is
therefore the essentially German discovery and hit in the great domain
of philosophical formulas,--a ruling idea, which, together with German
beer and German music, is labouring to Germanise all Europe. Foreigners
are astonished and attracted by the riddles which the conflicting nature
at the basis of the German soul propounds to them (riddles which
Hegel systematised and Richard Wagner has in the end set to music).
"Good-natured and spiteful"--such a juxtaposition, preposterous in the
case of every other people, is unfortunately only too often justified
in Germany one has only to live for a while among Swabians to know this!
The clumsiness of the German scholar and his social distastefulness
agree alarmingly well with his physical rope-dancing and nimble
boldness, of which all the Gods have learnt to be afraid. If any one
wishes to see the "German soul" demonstrated ad oculos, let him
only look at German taste, at German arts and manners what boorish
indifference to "taste"! How the noblest and the commonest stand there
in juxtaposition! How disorderly and how rich is the whole constitution
of this soul! The German DRAGS at his soul, he drags at everything he
experiences. He digests his events badly; he never gets "done"
with them; and German depth is often only a difficult, hesitating
"digestion.