217; wherein their
value lies, 240; on reprehensible actions, 241.
value lies, 240; on reprehensible actions, 241.
Nietzsche - v18 - Epilogue, Index
On the contrary, he that interferes with the
humble, the miserable, the bungled, the botched, the
feeble-minded and their offspring is a most deadly
sinner against the spirit of a religion that was in-
vented, and stood, and still stands for the survival of
all the lower types of humanity.
Our friends ought further to consider that it is not
enough to repudiate the Christian ideal and its type
of man, that it is not enough to be negative, that
leaders and creators must have positive aims and de-
sires, that navigators upon the sea must know to which
portthey are steering. Eugenists,therefore,above all
must learn to know the type of man, or the types of
man, they do want. Now a scientific Eugenist has
given up his Christian values, but he has not acquired
any new values of his own. How, then, is he going to
judge who is fit or unfit? He is quite unable to do so:
he will either have to fall back upon Christianity and
have the old type of man over again or—which would
be much worse than falling back upon an old and by
no means stupid religion—he will "sterilise in the
xxxii
## p. xxxiii (#47) ##########################################
A RETROSPECT, A CONFESSION, AND A PROSPECT
dark. " * What a terrible mischief they might be able
to do—and ought the knife to be entrusted to people
who wish to operate upon humanity in the dark, who
judgefit or unfit from their own narrowpoint of view?
Do they really imagine that all those who have sur-
vived in fairly good circumstances to-day are the
"fittest,"that there is not above them as well as below
them a class that is " unfit," that is badly adapted to
the " requirements of progress," a class that comes to
grief under the wheels of our civilisation as easily as,
nay, more easily than, the really unfit, the wastrels?
A silent class that nobody thinks of or takes care of, a
class that even refuses to be taken care of, but a deeply
sufferingclass nevertheless,which has been protected
up to now,together with its direct opposites,the wast-
rels, by the mildnessofChristianity? Howaretheygo-
ing to distinguish those who are ill-adapted to modern
life through their strength, their courage, their intel-
lectual honesty, their higher ambition, their superior
sensibility from those who are at the opposite end of
the social ladder, if they have no reason to guide them,
except a grocer's reason, if fitness only means "civic
worth "—that is to say, fitness for the tame require-
ments of a commercial and mechanical civilisation?
May not the same thing happen to them that has hap-
pened to the Jews, might they not crucify a God be-
tween two criminals,nay, may noteven criminals. who
* The Mental Deficiency Bill, dropped for the time being,'
proposed sterilisation of the unfit under certain circumstances.
Sterilisation of abnormal persons is actually carried out to-day
in Switzerland and some American States. See on the sub-
ject, Juristisch-psychiatrische Grem/ragen, viii. Bd. Heft 1-3.
Halle a. S. (Carl Marhold). 1911.
c xxxiii
## p. xxxiv (#48) ###########################################
THE NIETZSCHE MOVEMENT IN ENGLAND
occasionally possess great strength of character, be
of more real value than the " gods" and the "fit" of
such middle-class Reformers? And to people who
have lost the moral values of their religion and have
acquired no new ones, to people who have thus fallen
even below Christianity, we are to entrust power over
humanity and its future, to them and to their police-
men! Is it not under these circumstances high time
to ask the question: Quis custodiet ipsos custodesf In
plain English: Who sterilises the sterilisers?
There is no otherway for our social scientists: they
must either return to the old creed or learn a new
one, they must either fall back upon the old morality
or learn to revalue their valuesij Science by itself is
no guide whatever in questions of the highest import-
ance in state and government: science is merely
clever, intelligent, like a woman; she can see and ob-
serve well, like a woman, but she is likewise near-
sighted,she cannot generalise, she lacks imagination,
she needs a purpose and a safe direction. Science,
therefore, above all requires guidance and reinforce-
ment from philosophy, all the more so if it is an im-
portantscience,the scienceof the future,asthe Science
of Race and Eugenics promises to become one day. I
Now men who cultivate this most importantbranchof
knowledge, men who have to decide our future, must
be equipped with the highest currentwisdom. If they
fail to acquire such wisdom, or if they are incapable
of distinguishing real from spurious wisdom, they
should become more modest, they should not aspire
to a position that is above their insight, they should
leave the direction of affairs to the religious man who,
after all, has some knowledge of the human heart.
xxxiv
## p. xxxv (#49) ############################################
A RETROSPECT, A CONFESSION, AND A PROSPECT
They should be all the more cautious and modest,
as their failure will compromise not only themselves
but us as well, for, though they themselves do not
know it, one day it will be known that the greatest
and truest advocate of Eugenics was not Sir Francis
Galton, but Friedrich Nietzsche. We may then ex-
perience the pleasure of being hanged in their com-
pany, and it will be clamorously asserted by the
Socialists and other religious sectarians that now,
once and for all, it has been proved that the ideas of
Nietzsche are wholly impracticable. But, honourable
as it may be to be hanged in such learned and scien-
tific company, we beg to protest beforehand against
such possible miscarriage of justice. In one of Edgar
Allan Poe's stories a monkey sees his master shaving;
he escapes one day with the razor in his hand, breaks
into a house, forces an old lady into a chair, soaps her,
flourishes the razor about her face, and then promptly
cuts her throat—but is this master responsible for his
caricature, especially as these caricatures have never
seen us shaving? Are we to be held responsible for
the foolhardiness of scientific Boeotians who know
nothing of Nietzsche, nothing of our work in Eng-
land, a work that was done specially for them and
their instruction, a work of twenty years' assiduous
labour. done under the most adverse of circumstances
by a little band of outsiders?
But as I am again losing my "dignity," let me
come to an end and say a few words in conclusion, now
that our ways may possibly lie apart, to those out-
siders, those friends of mine who have done so much
to bring this translation to a successful termination.
Their support of the cause during the long years of
XXXV
## p. xxxvi (#50) ###########################################
THE NIETZSCHE MOVEMENT IN ENGLAND
occasionally possess great strength of character, be
of more real value than the "gods" and the " fit" of
such middle-class Reformers? And to people who
have lost the moral values of their religion and have
acquired no new ones, to people who have thus fallen
even below Christianity, we are to entrust power over
humanity and its future, to them and to their police-
men! Is it not under these circumstances high time
to ask the question: Quis custodiet ipsos custodest In
plain English: Who sterilises the sterilisers?
There is no otherway for our social scientists: they
must either return to the old creed or learn a new
one, they must either fall back upon the old morality
or learn to revalue their values/Science by itself is
no guide whatever in questions of the highest import-
ance in state and government: science is merely
clever, intelligent, like a woman; she can see and ob-
serve well, like a woman, but she is likewise near-
sighted,she cannot generalise, she lacks imagination,
she needs a purpose and a safe direction. Science,
therefore, above all requires guidance and reinforce-
ment from philosophy, all the more so if it is an im-
portantscience, the scienceof the future. as the Science
of Race and Eugenics promises to become one day. I
Now men who cultivate this most importantbranchof
knowledge, men who have to decide our future, must
be equipped with the highest current wisdom. If they
fail to acquire such wisdom, or if they are incapable
of distinguishing real from spurious wisdom, they
should become more modest, they should not aspire
to a position that is above their insight, they should
leave the direction of affairs to the religious man who,
after all, has some knowledge of the human heart.
xxxiv
## p. xxxvii (#51) ##########################################
A RETROSPECT, A CONFESSION, AND A PROSPECT
They should be all the more cautious and modest,
as their failure will compromise not only themselves
but us as well, for, though they themselves do not
know it, one day it will be known that the greatest
and truest advocate of Eugenics was not Sir Francis
Galton, but Friedrich Nietzsche. We may then ex-
perience the pleasure of being hanged in their com-
pany, and it will be clamorously asserted by the
Socialists and other religious sectarians that now,
once and for all, it has been proved that the ideas of
Nietzsche arewhollyimpracticable. But, honourable
as it may be to be hanged in such learned and scien-
tific company, we beg to protest beforehand against
such possible miscarriage of justice. In one of Edgar
Allan Poe'sstoriesa monkey sees his master shaving;
he escapes one day with the razor in his hand, breaks
into a house. forces an old lady into a chair, soaps her,
flourishes the razor about her face, and then promptly
cuts her throat—but is this master responsible for his
caricature, especially as these caricatures have never
seen us shaving? Are we to be held responsible for
the foolhardiness of scientific Boeotians who know
nothing of Nietzsche, nothing of our work in Eng-
land, a work that was done specially for them and
their instruction, a work of twenty years' assiduous
labour, done under the most adverse of circumstances
by a little band of outsiders?
But as I am again losing my "dignity," let me
come to an end and say a few words in conclusion, now
that our ways may possibly lie apart, to those out-
siders, those friends of mine who have done so much
to bring this translation to a successful termination.
Their support of the cause during the long years of
XXXV
## p. xxxviii (#52) #########################################
THE NIETZSCHE MOVEMENT IN ENGLAND
preparation and publication has been a most able, a
most generous, a most unswerving one. Without any
desire or hope of praise, they have steadily worked on
and accomplished a well-nigh impossible task. For
many of them this labour has been one of love: this very
index is a contribution from an admirer of Nietzsche,
who—just asthedevout in the Middle Ages all wished
to share in building their Gothic cathedrals—desired
to add his stone (and a very good coping-stone too) to
the edifice we were rearing. Much trouble, much lov-
ing care has been spent on this edition, and that by
people who are still considered strangers to all loving
cares, nay, to all human emotions. Let this truth be
known, that it may counteract some of the falsehoods
current about us, and let my friends console them-
selves for painful misunderstandings by the predic-
tion of a member of a prophetic race, that one day it
will be an honour to have been a first translator of
Nietzsche, thatone day it will be recognised that they,
by bravely facing injustice and unpopularity, have in
reality deserved well of their country.
Oscar Levy.
## p. xxxix (#53) ###########################################
INDEX.
Absolute, the, an absurd concept, xv. 82.
Absolute music, comes last in line of development, ii. 30;
makes itself felt above words, 41.
— denned, vi. 193; the development of, 194.
Accident as a clashing of creative impulses, xv. 144.
See also "Chance. "
Accusation, underlying notions of, vii. 44.
Accusers, public and private, ix. 303.
Achilles, the Greek trait of cruelty as exemplified in, ii. 51.
— the case of, and Homer, vi. 189.
Action, the relation between greatness and the proper
amount of, iv. 102.
— calmness in, vi. 356.
— authoritative morals and the right to act, ix. 103;
the illusion that we have any knowledge con-
cerning the originating of human action, 120.
— our doing determines what we leave undone, x. 238;
on distinguishing between two kinds of causes
of an action, 317.
The volumes referred to under numbers are as follow:—I, Birth
of Tragedy. II, Early Greek Philosophy. Ill, Future of Educa-
tional Institutions. IV, Thoughts out of Season, i. V, Thoughts out
of Season, ii. VI, Human, all-too-Human, i. VII, Human, ail-too-
Human, ii. VIII, Case of Wagner. IX, Dawn of Day. X, Joyful
Wisdom. XI, Zarathusire*. XII, Beyond Good and Evil. XIII,
Genealogy of Morals. XIV, Will to Power, i. XV, Will to Power,
ii. XVI, Antichrist. XVII, Ecce Homo.
A I
## p. xl (#54) ##############################################
INDEX—NIETZSCHE
Action, in what the decisive value of action lies, xii. 46.
— difficulties presented by the concept "reprehensible
action," xiv. 241.
Action, the man of, v. 12; history necessary to, 16;
Polybius and, 17.
Actions, the everyday standard of, vi. 83; on evil actions,
97-9; man's actions always right, 101; good
and evil actions, 108.
— on balancing consequences of, ix. 132; the combat of
motives, 132 ; the value of egoistic actions, 159;
of little unconventional actions, 161; on pene-
trating to see what they conceal, 358; withheld,
through fear of being misunderstood, 359-60.
— the dangerous view of, x, 202; judged, but never
understood, 208; the way judgments are given
on, 259; the part played by consciousness in de-
ciding actions, 260; as the sources of moral
judgments, 261; their impenetrable nature, 262;
on new tables of value, based on physics, 263.
— beyond good and evil, xii. 98; the consequences of,
101; determined by different moralities, 160.
— the criterion of moral actions, xiv. 217; wherein their
value lies, 240; on reprehensible actions, 241.
— the intention and purpose in, xv. 138; the impulsion
to will actions, 140.
Active, the, defined, xv. 131.
Actor, the, psychology of, ix. 274.
— in what manner Europe will always become " more
artistic," x. 302-4; the problem of, 318-20.
Adaptability, a term of designation explaining nothing, xv.
125.
The volumes referred to under numbers are as follow :—I, Birth
of Tragedy. II, Early Greek Philosophy. Ill, Future of Educa-
tional Institutions. IV, Thoughts out of Season, i. V, Thoughts out
»f Season, ii. VI, Human, all-too-Human, i. VII, Human, ail-too-
2
## p. 1 (#55) ###############################################
ADDER—AFFIRMATION
Aider, the, The bite ^/(Zarathustra's discourse), xi. 77-9.
Admiration, its danger, vii. 165; again, 169.
Admirers, on, ix. 286.
^Eschylus, the chorus of, i. 56; his Prometheus, 75-80;
alluded to, 88, 91, 100, 103, 104, 187.
— the lyrist, ii. 40.
— his religious unconcern, vi. 128; last years of, 162;
alluded to, 174, 241.
— quoted, "the old woman hates," ix. 193.
— quoted, x. 34.
— what his attitude might have been to Shakespeare,
xii. 168.
^Esop, quoted, i. 107.
^Esthetic hearer, the, born anew with the rebirth of tragedy,
i. 171; what he is, 173.
^Esthetic values, the radical distinction in, x. 334.
^Esthetics, Stendhal, Kant, and Schopenhauer on the
beautiful, xiii. 130-3.
— the first maxim of—" nothing is beautiful; man alone
is beautiful," xvi. 75.
Affirmation, the wish to be at all times a "yea-sayer," x. 213.
— yea? as belonging to the market-place, xi. 58; Zara-
thustra's detestation of those half-and-half ones
—" who have learned neither to bless nor to
curse," 199; his vast and unbounded "yea and
amen saying," 199; his new value—"become
hard! " 261; The seven seals (or the yea and
amen lay), 280.
— the ability to say "yes" to oneself, xiii. 65 ; the ascetic
priest as a conservative force, 154; his " yea and
nay," 156.
Human, ii. VIII, Case of Wagner. IX, Dawn of Day. X, Joyful
Wisdom. XI, Zarathustra. XII, Beyond Good and Evil. XIII,
Genealogy of Morals. XIV, Will to Power, i. XV, Will to Power,
ii. XVI, Antichrist. XVII, Ecce Homo.
## p. 2 (#56) ###############################################
INDEX—NIETZSCHE
Action, in what the decisive value of action lies, xii. 46.
— difficulties presented by the concept "reprehensible
action," xiv. 241.
Action, the man of, v. 12; history necessary to, 16;
Polybius and, 17.
Actions, the everyday standard of, vi. 83; on evil actions,
97-9; man's actions always right, 101; good
and evil actions, 108.
— on balancing consequences of, ix. 132; the combat of
motives, 132 ; the value of egoistic actions, 159;
of little unconventional actions, 161; on pene-
trating to see what they conceal, 358; withheld,
through fear of being misunderstood, 359-60.
— the dangerous view of, x, 202; judged, but never
understood, 208; the way judgments are given
on, 259; the part played by consciousness in de-
ciding actions, 260; as the sources of moral
judgments, 261; their impenetrable nature, 262;
on new tables of value, based on physics, 263.
— beyond good and evil, xii. 98; the consequences of,
101; determined by different moralities, 160.
— the criterion of moral actions, xiv.
217; wherein their
value lies, 240; on reprehensible actions, 241.
— the intention and purpose in, xv. 138; the impulsion
to will actions, 140.
Active, the, defined, xv. 131.
Actor, the, psychology of, ix. 274.
— in what manner Europe will always become " more
artistic," x. 302-4; the problem of, 318-20.
Adaptability, a term of designation explaining nothing, xv.
125.
The volumes referred to under numbers are as follow :—I, Birth
of Tragedy. II, Early Greek Philosophy. Ill, Future of Educa-
tional Institutions. IV, Thoughts out of Season, i. V, Thoughts out
*f Season, ii. VI, Human, all-too-Human, i. VII, Human, ail-too-
2
## p. 3 (#57) ###############################################
ADDER—AFFIRMATION
Adder, the, The bite </(Zarathustra's discourse), xi. 77-9.
Admiration, its danger, vii. 165; again, 169.
Admirers, on, ix. 286.
^Eschylus, the chorus of, i. 56; his Prometheus, 75-80;
alluded to, 88, 91, 100, 103, 104, 187.
— the lyrist, ii. 40.
— his religious unconcern, vi. 128; last years of, 162;
alluded to, 174, 241.
— quoted, "the old woman hates," ix. 193.
— quoted, x. 34.
— what his attitude might have been to Shakespeare,
xii. 168.
iEsop, quoted, i. 107.
Esthetic hearer, the, born anew with the rebirth of tragedy,
i. 171; what he is, 173.
^Esthetic values, the radical distinction in, x. 334.
. (Esthetics, Stendhal, Kant, and Schopenhauer on the
beautiful, xiii. 130-3.
— the first maxim of—" nothing is beautiful; man alone
is beautiful," xvi. 75.
Affirmation, the wish to be at all timesa "yea-sayer,"x. 213.
— yea? as belonging to the market-place, xi. 58; Zara-
thustra's detestation of those half-and-half ones
—" who have learned neither to bless nor to
curse," 199; his vast and unbounded " yea and
amen saying," 199; his new value—" become
hard! " 261; The seven seals (or the yea and
amen lay), 280.
— the ability to say "yes " to oneself, xiii. 65; the ascetic
priest as a conservative force, 154; his " yea and
nay," 156.
Human, ii. VIII, Case of Wagner. IX, Dawn of Day. X, Joyful
Wisdom. XI, Zarathustra. XII, Beyond Good and Evil. XIII
Genealogy of Morals. XIV, Will to Power, i. XV, Will to Power
ii. XVI, Antichrist XVII, Ecce Homo. '
r
## p. 4 (#58) ###############################################
INDEX—NIETZSCHE
Affirmation, the rediscovery of the road to a "yea," xiv.
45-7; "yea," as the answer of everything that
lives, 242.
— the principles of, xv. 30-3; our aesthetic " yea," 287;
heroic spirits which in tragic cruelty say "yea"
unto themselves, 287 ; the new road to an affirm-
ative attitude, 411-3; Dionysus, as the secret
symbol of the loftiest affirmation of life, 418.
— the attitude of the tragic artist to everything question-
able and terrible, xvi. 23; the Dionysian "will
to life," 118; its symbolism, 119; the formula
of happiness, 128; the pagan defined, 214.
— the keynote of The Birth of Tragedy, xvii. 7 2 ; tragedy
as the highest art of, 73.
Affliction, the desire for sore, vi. 383.
Age, the, the happiness of, vii. 95.
— characteristics of, xiv. 55.
— Skirmishes in a war with (chap, ix. ), xvi. 60-1 11.
Ages, the tone of voice of different, vi. 387.
Aim, superiority and high, x. 209.
Ajax, the dignity of his transgression instanced, x. 175.
a Kempis (Thomas), his Imitation of Christ, xvi. 62.
Alcibiades, the surrender of, ii. 62.
— instanced as one of the world's predestined men, xii.
122.
Alcohol and Christianity as the European narcotics, xvi.
51; and intellect, 52.
— spiritual natures advised to abstain from, xvii. 31.
Alcoholism alluded to, xiii. 187.
— a result of decadence, xiv. 34; the habit and results
of over-excitation caused by alcohol, 42.
The volumes referred to under numbers are as follow :—I, Birth
of Tragedy. II. Early Greek Philosophy. III. Future of Educa-
tional Institutions. IV, Thoughts out of Season, i. V. Thoughts out
of Season, ii. VI, Human. all-too-Human, i. VII. Human, all-too-
4
## p. 5 (#59) ###############################################
ALCUIN—AMIEL
Alcuin, the Anglo-Saxon, quoted, xv. 377.
Alexander the Great, the trait of cruelty in, ii. 51; in-
ventor of the so-called Hellenism, 62.
— a mental retrospect, iv. 105-6; his double mission,
i2i; the close bond uniting us with his period,
122; a generation of anti-Alexanders necessary,
123.
— science and the symbol of the Gordian knot, ix. 378;
instanced, 381.
— a scorner of honour, xv. 205.
Alexandria, symptomatic characteristics of the Alexand-
rine, i. 135; the entanglement of the modern
world with Alexandrine culture, 137; a slave
class necessary to, 138; the Alexandrine man,
142.
Alfieri, the fiction in the history of his life alluded to,
x. 125.
— his taste for the grand style, xiv. 82.
Alms, on, vii. 317.
Altruism, the cause of, ix. 157; looking far ahead, 158.
— in women, x. 162-3.
— Zarathustra's declaration—" Thus do I love only my
children's land," xi. 145; the desire of the type
of noble souls, 243.
— the origin of, xiii. 105.
— and egoism, xiv. 58.
Ambition, a substitute for the moral sense, vi. 84; as
educator, 378.
Amelioration, social, vii. 138.
America, characteristic vices of, infecting Europe, x. 254.
Amiel (Henri Fre'd. ), instanced, xiv. 223.
Human, ii. VIII, Case of Wagner. IX, Dawn of Day. X, Joyful
Wisdom. XI, Zarathustra. XII, Beyond Good and Evil. XIII,
Genealogy of Morals. XIV, Will to Power, i. XV, Will to Power,
ii. XVI, Antichrist. XVII, Ecce Homo.
s
## p. 6 (#60) ###############################################
INDEX—NIETZSCHE
Among Friends, an epode, vi. 409.
Anarchists, the State as a production of, ix. 183.
— as revolters against the too slow tempo of European
herd morality, xii. 127; at one with the social-
ists, 128.
— the Christian and the Anarchist both decadents, xvi.
85-7.
Anarchy, Zarathustra's interview with the fire-dog, xi. 157.
— a result of decadence, xiv. 34.
— as an agitatory measure of Socialism, xv. 228.
— of the same womb as Christianity, xvi. 220.
Anaxagoras, quoted, i. 100.
— as of the company of idealised philosophers, ii. 79;
his doctrine reviewed, 134.
— alluded to, xiv. 345.
Anaximander, as of the company of idealised philosophers,
ii. 79; his system of philosophy reviewed, 92-7.
— alluded to, vi. 240.
Ancestors, the criticism of our, ix. 179.
— the relation between existing generations and
their ancestors, xiii. 106; the fear of, 107; their
deification, 108.
Ancestry, of good blood, vi. 319; of pride of descent,
330; the path of our ancestors, 378.
Anchorite, the, his thoughts on friends—" one is always
too many about me," xi. 63; "like a drop-well
is the Anchorite," 79.
Ancients, the, Things I owe to, (Chap, x. ) xvi. 112-20.
humble, the miserable, the bungled, the botched, the
feeble-minded and their offspring is a most deadly
sinner against the spirit of a religion that was in-
vented, and stood, and still stands for the survival of
all the lower types of humanity.
Our friends ought further to consider that it is not
enough to repudiate the Christian ideal and its type
of man, that it is not enough to be negative, that
leaders and creators must have positive aims and de-
sires, that navigators upon the sea must know to which
portthey are steering. Eugenists,therefore,above all
must learn to know the type of man, or the types of
man, they do want. Now a scientific Eugenist has
given up his Christian values, but he has not acquired
any new values of his own. How, then, is he going to
judge who is fit or unfit? He is quite unable to do so:
he will either have to fall back upon Christianity and
have the old type of man over again or—which would
be much worse than falling back upon an old and by
no means stupid religion—he will "sterilise in the
xxxii
## p. xxxiii (#47) ##########################################
A RETROSPECT, A CONFESSION, AND A PROSPECT
dark. " * What a terrible mischief they might be able
to do—and ought the knife to be entrusted to people
who wish to operate upon humanity in the dark, who
judgefit or unfit from their own narrowpoint of view?
Do they really imagine that all those who have sur-
vived in fairly good circumstances to-day are the
"fittest,"that there is not above them as well as below
them a class that is " unfit," that is badly adapted to
the " requirements of progress," a class that comes to
grief under the wheels of our civilisation as easily as,
nay, more easily than, the really unfit, the wastrels?
A silent class that nobody thinks of or takes care of, a
class that even refuses to be taken care of, but a deeply
sufferingclass nevertheless,which has been protected
up to now,together with its direct opposites,the wast-
rels, by the mildnessofChristianity? Howaretheygo-
ing to distinguish those who are ill-adapted to modern
life through their strength, their courage, their intel-
lectual honesty, their higher ambition, their superior
sensibility from those who are at the opposite end of
the social ladder, if they have no reason to guide them,
except a grocer's reason, if fitness only means "civic
worth "—that is to say, fitness for the tame require-
ments of a commercial and mechanical civilisation?
May not the same thing happen to them that has hap-
pened to the Jews, might they not crucify a God be-
tween two criminals,nay, may noteven criminals. who
* The Mental Deficiency Bill, dropped for the time being,'
proposed sterilisation of the unfit under certain circumstances.
Sterilisation of abnormal persons is actually carried out to-day
in Switzerland and some American States. See on the sub-
ject, Juristisch-psychiatrische Grem/ragen, viii. Bd. Heft 1-3.
Halle a. S. (Carl Marhold). 1911.
c xxxiii
## p. xxxiv (#48) ###########################################
THE NIETZSCHE MOVEMENT IN ENGLAND
occasionally possess great strength of character, be
of more real value than the " gods" and the "fit" of
such middle-class Reformers? And to people who
have lost the moral values of their religion and have
acquired no new ones, to people who have thus fallen
even below Christianity, we are to entrust power over
humanity and its future, to them and to their police-
men! Is it not under these circumstances high time
to ask the question: Quis custodiet ipsos custodesf In
plain English: Who sterilises the sterilisers?
There is no otherway for our social scientists: they
must either return to the old creed or learn a new
one, they must either fall back upon the old morality
or learn to revalue their valuesij Science by itself is
no guide whatever in questions of the highest import-
ance in state and government: science is merely
clever, intelligent, like a woman; she can see and ob-
serve well, like a woman, but she is likewise near-
sighted,she cannot generalise, she lacks imagination,
she needs a purpose and a safe direction. Science,
therefore, above all requires guidance and reinforce-
ment from philosophy, all the more so if it is an im-
portantscience,the scienceof the future,asthe Science
of Race and Eugenics promises to become one day. I
Now men who cultivate this most importantbranchof
knowledge, men who have to decide our future, must
be equipped with the highest currentwisdom. If they
fail to acquire such wisdom, or if they are incapable
of distinguishing real from spurious wisdom, they
should become more modest, they should not aspire
to a position that is above their insight, they should
leave the direction of affairs to the religious man who,
after all, has some knowledge of the human heart.
xxxiv
## p. xxxv (#49) ############################################
A RETROSPECT, A CONFESSION, AND A PROSPECT
They should be all the more cautious and modest,
as their failure will compromise not only themselves
but us as well, for, though they themselves do not
know it, one day it will be known that the greatest
and truest advocate of Eugenics was not Sir Francis
Galton, but Friedrich Nietzsche. We may then ex-
perience the pleasure of being hanged in their com-
pany, and it will be clamorously asserted by the
Socialists and other religious sectarians that now,
once and for all, it has been proved that the ideas of
Nietzsche are wholly impracticable. But, honourable
as it may be to be hanged in such learned and scien-
tific company, we beg to protest beforehand against
such possible miscarriage of justice. In one of Edgar
Allan Poe's stories a monkey sees his master shaving;
he escapes one day with the razor in his hand, breaks
into a house, forces an old lady into a chair, soaps her,
flourishes the razor about her face, and then promptly
cuts her throat—but is this master responsible for his
caricature, especially as these caricatures have never
seen us shaving? Are we to be held responsible for
the foolhardiness of scientific Boeotians who know
nothing of Nietzsche, nothing of our work in Eng-
land, a work that was done specially for them and
their instruction, a work of twenty years' assiduous
labour. done under the most adverse of circumstances
by a little band of outsiders?
But as I am again losing my "dignity," let me
come to an end and say a few words in conclusion, now
that our ways may possibly lie apart, to those out-
siders, those friends of mine who have done so much
to bring this translation to a successful termination.
Their support of the cause during the long years of
XXXV
## p. xxxvi (#50) ###########################################
THE NIETZSCHE MOVEMENT IN ENGLAND
occasionally possess great strength of character, be
of more real value than the "gods" and the " fit" of
such middle-class Reformers? And to people who
have lost the moral values of their religion and have
acquired no new ones, to people who have thus fallen
even below Christianity, we are to entrust power over
humanity and its future, to them and to their police-
men! Is it not under these circumstances high time
to ask the question: Quis custodiet ipsos custodest In
plain English: Who sterilises the sterilisers?
There is no otherway for our social scientists: they
must either return to the old creed or learn a new
one, they must either fall back upon the old morality
or learn to revalue their values/Science by itself is
no guide whatever in questions of the highest import-
ance in state and government: science is merely
clever, intelligent, like a woman; she can see and ob-
serve well, like a woman, but she is likewise near-
sighted,she cannot generalise, she lacks imagination,
she needs a purpose and a safe direction. Science,
therefore, above all requires guidance and reinforce-
ment from philosophy, all the more so if it is an im-
portantscience, the scienceof the future. as the Science
of Race and Eugenics promises to become one day. I
Now men who cultivate this most importantbranchof
knowledge, men who have to decide our future, must
be equipped with the highest current wisdom. If they
fail to acquire such wisdom, or if they are incapable
of distinguishing real from spurious wisdom, they
should become more modest, they should not aspire
to a position that is above their insight, they should
leave the direction of affairs to the religious man who,
after all, has some knowledge of the human heart.
xxxiv
## p. xxxvii (#51) ##########################################
A RETROSPECT, A CONFESSION, AND A PROSPECT
They should be all the more cautious and modest,
as their failure will compromise not only themselves
but us as well, for, though they themselves do not
know it, one day it will be known that the greatest
and truest advocate of Eugenics was not Sir Francis
Galton, but Friedrich Nietzsche. We may then ex-
perience the pleasure of being hanged in their com-
pany, and it will be clamorously asserted by the
Socialists and other religious sectarians that now,
once and for all, it has been proved that the ideas of
Nietzsche arewhollyimpracticable. But, honourable
as it may be to be hanged in such learned and scien-
tific company, we beg to protest beforehand against
such possible miscarriage of justice. In one of Edgar
Allan Poe'sstoriesa monkey sees his master shaving;
he escapes one day with the razor in his hand, breaks
into a house. forces an old lady into a chair, soaps her,
flourishes the razor about her face, and then promptly
cuts her throat—but is this master responsible for his
caricature, especially as these caricatures have never
seen us shaving? Are we to be held responsible for
the foolhardiness of scientific Boeotians who know
nothing of Nietzsche, nothing of our work in Eng-
land, a work that was done specially for them and
their instruction, a work of twenty years' assiduous
labour, done under the most adverse of circumstances
by a little band of outsiders?
But as I am again losing my "dignity," let me
come to an end and say a few words in conclusion, now
that our ways may possibly lie apart, to those out-
siders, those friends of mine who have done so much
to bring this translation to a successful termination.
Their support of the cause during the long years of
XXXV
## p. xxxviii (#52) #########################################
THE NIETZSCHE MOVEMENT IN ENGLAND
preparation and publication has been a most able, a
most generous, a most unswerving one. Without any
desire or hope of praise, they have steadily worked on
and accomplished a well-nigh impossible task. For
many of them this labour has been one of love: this very
index is a contribution from an admirer of Nietzsche,
who—just asthedevout in the Middle Ages all wished
to share in building their Gothic cathedrals—desired
to add his stone (and a very good coping-stone too) to
the edifice we were rearing. Much trouble, much lov-
ing care has been spent on this edition, and that by
people who are still considered strangers to all loving
cares, nay, to all human emotions. Let this truth be
known, that it may counteract some of the falsehoods
current about us, and let my friends console them-
selves for painful misunderstandings by the predic-
tion of a member of a prophetic race, that one day it
will be an honour to have been a first translator of
Nietzsche, thatone day it will be recognised that they,
by bravely facing injustice and unpopularity, have in
reality deserved well of their country.
Oscar Levy.
## p. xxxix (#53) ###########################################
INDEX.
Absolute, the, an absurd concept, xv. 82.
Absolute music, comes last in line of development, ii. 30;
makes itself felt above words, 41.
— denned, vi. 193; the development of, 194.
Accident as a clashing of creative impulses, xv. 144.
See also "Chance. "
Accusation, underlying notions of, vii. 44.
Accusers, public and private, ix. 303.
Achilles, the Greek trait of cruelty as exemplified in, ii. 51.
— the case of, and Homer, vi. 189.
Action, the relation between greatness and the proper
amount of, iv. 102.
— calmness in, vi. 356.
— authoritative morals and the right to act, ix. 103;
the illusion that we have any knowledge con-
cerning the originating of human action, 120.
— our doing determines what we leave undone, x. 238;
on distinguishing between two kinds of causes
of an action, 317.
The volumes referred to under numbers are as follow:—I, Birth
of Tragedy. II, Early Greek Philosophy. Ill, Future of Educa-
tional Institutions. IV, Thoughts out of Season, i. V, Thoughts out
of Season, ii. VI, Human, all-too-Human, i. VII, Human, ail-too-
Human, ii. VIII, Case of Wagner. IX, Dawn of Day. X, Joyful
Wisdom. XI, Zarathusire*. XII, Beyond Good and Evil. XIII,
Genealogy of Morals. XIV, Will to Power, i. XV, Will to Power,
ii. XVI, Antichrist. XVII, Ecce Homo.
A I
## p. xl (#54) ##############################################
INDEX—NIETZSCHE
Action, in what the decisive value of action lies, xii. 46.
— difficulties presented by the concept "reprehensible
action," xiv. 241.
Action, the man of, v. 12; history necessary to, 16;
Polybius and, 17.
Actions, the everyday standard of, vi. 83; on evil actions,
97-9; man's actions always right, 101; good
and evil actions, 108.
— on balancing consequences of, ix. 132; the combat of
motives, 132 ; the value of egoistic actions, 159;
of little unconventional actions, 161; on pene-
trating to see what they conceal, 358; withheld,
through fear of being misunderstood, 359-60.
— the dangerous view of, x, 202; judged, but never
understood, 208; the way judgments are given
on, 259; the part played by consciousness in de-
ciding actions, 260; as the sources of moral
judgments, 261; their impenetrable nature, 262;
on new tables of value, based on physics, 263.
— beyond good and evil, xii. 98; the consequences of,
101; determined by different moralities, 160.
— the criterion of moral actions, xiv. 217; wherein their
value lies, 240; on reprehensible actions, 241.
— the intention and purpose in, xv. 138; the impulsion
to will actions, 140.
Active, the, defined, xv. 131.
Actor, the, psychology of, ix. 274.
— in what manner Europe will always become " more
artistic," x. 302-4; the problem of, 318-20.
Adaptability, a term of designation explaining nothing, xv.
125.
The volumes referred to under numbers are as follow :—I, Birth
of Tragedy. II, Early Greek Philosophy. Ill, Future of Educa-
tional Institutions. IV, Thoughts out of Season, i. V, Thoughts out
»f Season, ii. VI, Human, all-too-Human, i. VII, Human, ail-too-
2
## p. 1 (#55) ###############################################
ADDER—AFFIRMATION
Aider, the, The bite ^/(Zarathustra's discourse), xi. 77-9.
Admiration, its danger, vii. 165; again, 169.
Admirers, on, ix. 286.
^Eschylus, the chorus of, i. 56; his Prometheus, 75-80;
alluded to, 88, 91, 100, 103, 104, 187.
— the lyrist, ii. 40.
— his religious unconcern, vi. 128; last years of, 162;
alluded to, 174, 241.
— quoted, "the old woman hates," ix. 193.
— quoted, x. 34.
— what his attitude might have been to Shakespeare,
xii. 168.
^Esop, quoted, i. 107.
^Esthetic hearer, the, born anew with the rebirth of tragedy,
i. 171; what he is, 173.
^Esthetic values, the radical distinction in, x. 334.
^Esthetics, Stendhal, Kant, and Schopenhauer on the
beautiful, xiii. 130-3.
— the first maxim of—" nothing is beautiful; man alone
is beautiful," xvi. 75.
Affirmation, the wish to be at all times a "yea-sayer," x. 213.
— yea? as belonging to the market-place, xi. 58; Zara-
thustra's detestation of those half-and-half ones
—" who have learned neither to bless nor to
curse," 199; his vast and unbounded "yea and
amen saying," 199; his new value—"become
hard! " 261; The seven seals (or the yea and
amen lay), 280.
— the ability to say "yes" to oneself, xiii. 65 ; the ascetic
priest as a conservative force, 154; his " yea and
nay," 156.
Human, ii. VIII, Case of Wagner. IX, Dawn of Day. X, Joyful
Wisdom. XI, Zarathustra. XII, Beyond Good and Evil. XIII,
Genealogy of Morals. XIV, Will to Power, i. XV, Will to Power,
ii. XVI, Antichrist. XVII, Ecce Homo.
## p. 2 (#56) ###############################################
INDEX—NIETZSCHE
Action, in what the decisive value of action lies, xii. 46.
— difficulties presented by the concept "reprehensible
action," xiv. 241.
Action, the man of, v. 12; history necessary to, 16;
Polybius and, 17.
Actions, the everyday standard of, vi. 83; on evil actions,
97-9; man's actions always right, 101; good
and evil actions, 108.
— on balancing consequences of, ix. 132; the combat of
motives, 132 ; the value of egoistic actions, 159;
of little unconventional actions, 161; on pene-
trating to see what they conceal, 358; withheld,
through fear of being misunderstood, 359-60.
— the dangerous view of, x, 202; judged, but never
understood, 208; the way judgments are given
on, 259; the part played by consciousness in de-
ciding actions, 260; as the sources of moral
judgments, 261; their impenetrable nature, 262;
on new tables of value, based on physics, 263.
— beyond good and evil, xii. 98; the consequences of,
101; determined by different moralities, 160.
— the criterion of moral actions, xiv.
217; wherein their
value lies, 240; on reprehensible actions, 241.
— the intention and purpose in, xv. 138; the impulsion
to will actions, 140.
Active, the, defined, xv. 131.
Actor, the, psychology of, ix. 274.
— in what manner Europe will always become " more
artistic," x. 302-4; the problem of, 318-20.
Adaptability, a term of designation explaining nothing, xv.
125.
The volumes referred to under numbers are as follow :—I, Birth
of Tragedy. II, Early Greek Philosophy. Ill, Future of Educa-
tional Institutions. IV, Thoughts out of Season, i. V, Thoughts out
*f Season, ii. VI, Human, all-too-Human, i. VII, Human, ail-too-
2
## p. 3 (#57) ###############################################
ADDER—AFFIRMATION
Adder, the, The bite </(Zarathustra's discourse), xi. 77-9.
Admiration, its danger, vii. 165; again, 169.
Admirers, on, ix. 286.
^Eschylus, the chorus of, i. 56; his Prometheus, 75-80;
alluded to, 88, 91, 100, 103, 104, 187.
— the lyrist, ii. 40.
— his religious unconcern, vi. 128; last years of, 162;
alluded to, 174, 241.
— quoted, "the old woman hates," ix. 193.
— quoted, x. 34.
— what his attitude might have been to Shakespeare,
xii. 168.
iEsop, quoted, i. 107.
Esthetic hearer, the, born anew with the rebirth of tragedy,
i. 171; what he is, 173.
^Esthetic values, the radical distinction in, x. 334.
. (Esthetics, Stendhal, Kant, and Schopenhauer on the
beautiful, xiii. 130-3.
— the first maxim of—" nothing is beautiful; man alone
is beautiful," xvi. 75.
Affirmation, the wish to be at all timesa "yea-sayer,"x. 213.
— yea? as belonging to the market-place, xi. 58; Zara-
thustra's detestation of those half-and-half ones
—" who have learned neither to bless nor to
curse," 199; his vast and unbounded " yea and
amen saying," 199; his new value—" become
hard! " 261; The seven seals (or the yea and
amen lay), 280.
— the ability to say "yes " to oneself, xiii. 65; the ascetic
priest as a conservative force, 154; his " yea and
nay," 156.
Human, ii. VIII, Case of Wagner. IX, Dawn of Day. X, Joyful
Wisdom. XI, Zarathustra. XII, Beyond Good and Evil. XIII
Genealogy of Morals. XIV, Will to Power, i. XV, Will to Power
ii. XVI, Antichrist XVII, Ecce Homo. '
r
## p. 4 (#58) ###############################################
INDEX—NIETZSCHE
Affirmation, the rediscovery of the road to a "yea," xiv.
45-7; "yea," as the answer of everything that
lives, 242.
— the principles of, xv. 30-3; our aesthetic " yea," 287;
heroic spirits which in tragic cruelty say "yea"
unto themselves, 287 ; the new road to an affirm-
ative attitude, 411-3; Dionysus, as the secret
symbol of the loftiest affirmation of life, 418.
— the attitude of the tragic artist to everything question-
able and terrible, xvi. 23; the Dionysian "will
to life," 118; its symbolism, 119; the formula
of happiness, 128; the pagan defined, 214.
— the keynote of The Birth of Tragedy, xvii. 7 2 ; tragedy
as the highest art of, 73.
Affliction, the desire for sore, vi. 383.
Age, the, the happiness of, vii. 95.
— characteristics of, xiv. 55.
— Skirmishes in a war with (chap, ix. ), xvi. 60-1 11.
Ages, the tone of voice of different, vi. 387.
Aim, superiority and high, x. 209.
Ajax, the dignity of his transgression instanced, x. 175.
a Kempis (Thomas), his Imitation of Christ, xvi. 62.
Alcibiades, the surrender of, ii. 62.
— instanced as one of the world's predestined men, xii.
122.
Alcohol and Christianity as the European narcotics, xvi.
51; and intellect, 52.
— spiritual natures advised to abstain from, xvii. 31.
Alcoholism alluded to, xiii. 187.
— a result of decadence, xiv. 34; the habit and results
of over-excitation caused by alcohol, 42.
The volumes referred to under numbers are as follow :—I, Birth
of Tragedy. II. Early Greek Philosophy. III. Future of Educa-
tional Institutions. IV, Thoughts out of Season, i. V. Thoughts out
of Season, ii. VI, Human. all-too-Human, i. VII. Human, all-too-
4
## p. 5 (#59) ###############################################
ALCUIN—AMIEL
Alcuin, the Anglo-Saxon, quoted, xv. 377.
Alexander the Great, the trait of cruelty in, ii. 51; in-
ventor of the so-called Hellenism, 62.
— a mental retrospect, iv. 105-6; his double mission,
i2i; the close bond uniting us with his period,
122; a generation of anti-Alexanders necessary,
123.
— science and the symbol of the Gordian knot, ix. 378;
instanced, 381.
— a scorner of honour, xv. 205.
Alexandria, symptomatic characteristics of the Alexand-
rine, i. 135; the entanglement of the modern
world with Alexandrine culture, 137; a slave
class necessary to, 138; the Alexandrine man,
142.
Alfieri, the fiction in the history of his life alluded to,
x. 125.
— his taste for the grand style, xiv. 82.
Alms, on, vii. 317.
Altruism, the cause of, ix. 157; looking far ahead, 158.
— in women, x. 162-3.
— Zarathustra's declaration—" Thus do I love only my
children's land," xi. 145; the desire of the type
of noble souls, 243.
— the origin of, xiii. 105.
— and egoism, xiv. 58.
Ambition, a substitute for the moral sense, vi. 84; as
educator, 378.
Amelioration, social, vii. 138.
America, characteristic vices of, infecting Europe, x. 254.
Amiel (Henri Fre'd. ), instanced, xiv. 223.
Human, ii. VIII, Case of Wagner. IX, Dawn of Day. X, Joyful
Wisdom. XI, Zarathustra. XII, Beyond Good and Evil. XIII,
Genealogy of Morals. XIV, Will to Power, i. XV, Will to Power,
ii. XVI, Antichrist. XVII, Ecce Homo.
s
## p. 6 (#60) ###############################################
INDEX—NIETZSCHE
Among Friends, an epode, vi. 409.
Anarchists, the State as a production of, ix. 183.
— as revolters against the too slow tempo of European
herd morality, xii. 127; at one with the social-
ists, 128.
— the Christian and the Anarchist both decadents, xvi.
85-7.
Anarchy, Zarathustra's interview with the fire-dog, xi. 157.
— a result of decadence, xiv. 34.
— as an agitatory measure of Socialism, xv. 228.
— of the same womb as Christianity, xvi. 220.
Anaxagoras, quoted, i. 100.
— as of the company of idealised philosophers, ii. 79;
his doctrine reviewed, 134.
— alluded to, xiv. 345.
Anaximander, as of the company of idealised philosophers,
ii. 79; his system of philosophy reviewed, 92-7.
— alluded to, vi. 240.
Ancestors, the criticism of our, ix. 179.
— the relation between existing generations and
their ancestors, xiii. 106; the fear of, 107; their
deification, 108.
Ancestry, of good blood, vi. 319; of pride of descent,
330; the path of our ancestors, 378.
Anchorite, the, his thoughts on friends—" one is always
too many about me," xi. 63; "like a drop-well
is the Anchorite," 79.
Ancients, the, Things I owe to, (Chap, x. ) xvi. 112-20.
