The catastrophe Nihilism will put end
all this Buddhistic culture.
all this Buddhistic culture.
Nietzsche - Works - v14 - Will to Power - a
Virtue is our greatest misunderstanding.
Problem: how were the exhausted able to
make the laws of values? In other words, how did they who are the last, come to power? . . . .
How did the instincts of the animal man ever get to stand on their heads? . . .
4. THE CRISIS: NIHILISM AND THE IDEA OF RECURRENCE.
55.
Extreme positions are not relieved by more moderate ones, but by extreme opposite positions.
And thus the belief in the utter immorality of nature, and in the absence of all purpose and sense, are psychologically necessary passions when the
? ? ? 48
THE WILL TO POWER.
belief in God and in an essentially moral order of things is no longer tenable.
Nihilism now appears, not because the sorrows of existence are greater than they were formerly, but because, in a general way, people have grown
suspicious of the "meaning" which might be given
to evil and even to existence. One interpretation has been overthrown: but since it was held to be
the interpretation, it seems as though there were no meaning in existence at all, as though every
thing were in vain.
>k
It yet remains to be shown that this "in vain 1"
is the character of present Nihilism. The mistrust of our former valuations has increased to such an
extent that it has led to the question: "are not
all 'values' merely allurements prolonging the duration of the comedy, without, however, bringing
the unravelment any closer? " The "long period of time" which has culminated in an "in vain. "
without either goal or purpose, is the most par alysing of thoughts, more particularly when one
? sees that one is
able to resist being duped.
duped without, however, being
sk
Let us imagine this thought in its worst form:
existence, as it without either purpose goal, but inevitably recurring, without an end
nonentity:
"Eternal Recurrence. "
This the extremest form Nihilism:
(purposelessness)
nothing
eternal
? ? |
is
of
a
or in a
is,
? NIHILISM,
49
European form of Buddhism: the energy of knowledge and of strength drives us to such a
belief. It is the most scientific of all
ence had a final purpose it would have reached
possible hypotheses. We deny final purposes. If exist
should be understood that what
aimed at, here, contradiction of Pantheism: for "everything perfect, divine, eternal," also leads
the belief Eternal Recurrence. Question:
has this pantheistic and affirmative attitude all things also been made impossible by morality?
At bottom only the moral God has been overcome. there any sense imagining God "beyond
good and evil"? Would Pantheism this sense
be possible? Do we withdraw the idea purpose
from the process, and affirm the process notwith
standing? This were within that process,
something were attained every moment--and
always the same thing. Spinoza won an affirma
tive position this sort, the sense that every moment, according him, has logical necessity:
and he triumphed by means his fundamentally
logical world.
But his case exceptional. every funda
mental trait character, which lies beneath every act, and which finds expression every act, were
recognised by the individual his fundamental VOL. D
instinct over like conformation the
being
? ? ? I.
of
is
of to
in
is
of a as in
>k
in so if,
If
of
a
a
in
a
sk
in of
is to
Is
to
It
it.
? 5O
THE WILL TO POWER.
trait of character, this individual would be driven
to regard every moment of existence in general, triumphantly as good. It would simply be neces
sary for that fundamental trait of character to be felt in oneself as something good, valuable, and
i pleasurable.
>k
Now, in the case of those men and classes of
men who were treated with violence and oppressed by their fellows, morality saved life from despair
and from the leap into nonentity: for impotence 'in relation to mankind and not in relation to
|Nature is what generates the most desperate
bitterness towards existence. Morality treated the powerful, the violent, and the "masters" in
general, as enemies against whom the common man must be protected--that is to say, emboldened, strengthened. Morality has therefore always taught
the most profound hatred and contempt of the fundamental trait of character of all rulers--i. e. ,
their Will to Power. To suppress, to deny, and to decompose this morality, would mean to regard
this most thoroughly detested instinct with the
reverse of the old feeling and valuation. If the
sufferer and the oppressed man were to lose his
belief in his right to contemn the Will to Power,
his position would be desperate. This would be
so if the trait above-mentioned were essential to
life,
that will to morality was only a cloak to this "Will to Power," as are also even that hatred and contempt. The oppressed man would then per
? in which case it would follow that even
? ? ? the botched and the
NIHILISM.
51
ceive that he stands on the same platform with the oppressor, and that he has no individual privilege, nor any higher rank than the latter.
Sk
On the contrary ! There is nothing on earth.
which can have any value, if it have not a modicum
of power--granted, of course, that life itself is the
Will to Power. Morality protected the botched and bungled against Nihilism, in that it gave every
one of them infinite worth, metaphysical worth,
and classed them altogether in one order which did not correspond with that of worldly power and order of rank: it taught submission, humility, etc. " Admitting that the belief in this morality be destroyed,
the botched and the bungled would no longer have any comfort, and would perish.
sk
This perishing seems like self-annihilation, like an instinctive selection of that which must de
stroy. The symptoms of this self-destruction of
? bungled: self-vivisection, poisoning, intoxication, romanticism, and, above
all, the instinctive constraint to acts whereby the
powerful are made into mortal enemies (training,
speak, hangmen), '' so to one's own the will to destruc
tion as the will of a still deeper instinct--of the instinct of self-destruction, of the Will to Nonentity.
>k
Nihilism is a sign that the botched and have no longer any consolation, that they
dest
roy *
? ? ? THE WILL TO POWER.
52
"resign themselves," that they take up their stand on the territory the opposite principle, and will also exercise power themselves, by compelling the
powerful become their hangmen. This the European form Buddhism, that active negation,
order destroyed, that, having been deprived morality, they no longer have any reason
after existence has lost
meaning.
must not be supposed that "distress" has grown more acute, on the contrary "God,
morality, resignation" were remedies the very
deepest stages misery: active Nihilism made
its appearance circumstances which were rela tively much more favourable. The fact, alone, that morality regarded overcome, presupposes
certain degree intellectual culture; while this very culture, for its part, bears evidence
certain relative well-being. certain intellectual fatigue, brought the long struggle concerning
? opinions, and carried hopeless scepticism against philosophy, shows moreover that the level these Nihilists by no means low one. Only think the conditions which
Buddha appeared The teaching the eternal
philosophical
principles go upon (just Buddha's teaching, for instance, had
recurrence would have learned the notion causality, etc. ).
What do we mean to-day by the words "botched and bungled"? the first place, they are used
? ? In
>k
|
of
on by
of
in of
of
of
of as
of is to
to be
to
in
a
to aa
is
to
is
as A
:k
its
of
to
in !
:
--i :
of in
It
all
? NIHILISM,
53
Physiologically and not politically. The unhealthiest
kind of man all over Europe (in all classes) is the
soil out of which Nihilism grows: this species of
man will regard eternal recurrence as damnation--
once he is bitten by the thought, he can no longer
recoil before any action. He would not extirpate
passively, but would cause everything to be extir
pated which is meaningless and without a goal to this extent; although it is only a spasm, or sort of
blind rage in the presence of the fact that everything has existed again and again for an eternity--even
this period of Nihilism and destruction. The value
of such a crisis is that it purifies, that it unites similar elements, and makes them mutually destructive,
that it assigns common duties to men of opposite
persuasions, and brings the weaker and more un-ti. certain among them to the light, thus taking the first step towards a new order of rank among forces from the standpoint of health: recognising com manders as commanders, subordinates as sub
ordinates. Naturally irrespective of all the present forms of society.
sk
What class of men will prove they are strongest
in this new order of things? The most moderate
--they who do not require any extreme forms of belief, they who not only admit of, but actually
like, a certain modicum of chance and nonsense; they who can think of man with a very moderate view of his value, without becoming weak and small on that account; the most rich in health,
'. -
? ? ? ? R
who are able to withstand a maximum amount of sorrow, and who are therefore not so very much
afraid of sorrow--men who are certain of their power, and who represent with conscious pride the state of strength to which man has attained.
:k
How could such a man think of Eternal Re
# currence?
56.
The Periods of European Nihilism.
The Period of Obscurity : all kinds of groping measures devised to preserve old institutions and not to arrest the progress of new ones.
The Period of Light: men see that old and new are fundamental contraries; that the old values are born of descending life, and that the new ones are born of ascending life--that all ola
ideals are unfriendly to life (born of decadence and determining however much they may
54
THE WILL TO POWER
? decked out the
Sunday finery morality).
We understand the old, but are far from being sufficiently strong for the new.
The Periods of the Three Great Passions con tempt, pity, destruction. -
The Periods of Catastrophes: the rise teach.
ing
the weak some decision and the strong also
which will sift mankind which drives
? ? to
in
it,
. . .
of a
:
be
of
? II.
CONCERNING THE HISTORY OF EUROPEAN NIHILISM. *
(a) MODERN GLOOMINESS.
57.
My friends, we had a hard time asyouths; we even suffered from youth itself as though it were a serious disease. This is owing to the age in which we were born--an age of enormous internal decay and dis integration which, with all its weakness and even
with the best of its strength, is opposed to the spirit of youth. Disintegration--that is to say, un certainty--is peculiar to this age: nothing stands
on solid ground or on a sound faith. People live for the morrow, because the day-after-to-morrow is
doubtful. All our road is slippery and dangerous, while the ice which still bears us has grown un conscionably thin: we all feel the mild and grue some breath of the thaw-wind--soon, where we are walking, no one will any longer be able to stand
58.
If this is not an age of decay and of diminishing vitality, it is at least one of indiscriminate and arbitrary experimentalising--and it is probable
that out of an excess of abortive experiments there
? ? ? ? 56
THE WILL TO POWER.
? f*
has grown this general impression, as of decay: and perhaps decay itself.
59.
Concerning the history of modern gloominess.
The state-nomads (officials, etc. ): "home less"--.
The break-up of the family.
The "good man" as a symptom of exhaustion.
Justice as Will to Power (Rearing). Lewdness and neurosis.
Black music: whither has real music gone? The anarchist.
Contempt of man, loathing.
Most profound distinction: whether hunger or
The first creates the
superabundance
Valeals of Romanticism.
is creative P
Northern unnaturalness.
The need of Alcohol: the "need" of the work
ing classes.
Philosophical Nihilism.
6O.
The slow advance and rise of the middle and
lower classes (including the lower kind of spirit and body), which was already well under way before the French Revolution, and would have
made the same progress forward without the latter, --in short, then, the preponderance of the herd
over herdsmen and bell-wethers,--brings train:-- -
(I) Gloominess spirit (the juxtaposition
appearance h-appiness,
stoical and frivolous
? ? la
all
of *
a
of
in of its
? NIHILISM.
57
peculiar noble cultures, on the decline; much
suffering
formerly was borne concealment;
allowed be seen and heard which
hypocrisy way distinguishing
(2) Moral
oneself through morality, but by means the values the herd: pity, solicitude, moderation; and
not by means those virtues which are recognised
and honoured outside the herd's sphere power); (3) really large amount sympathy with
both pain and joy feeling pleasure resulting from being herded together, which peculiar
all gregarious animals--"public ism," everything, fact, which
individual),
*spirit," "patriot apart from the
? - ---------->
***
Our age, with its indiscriminate endeavours mitigate distress, honour and wage war advance with unpleasant possibilities, an age the poor. Our "rich people. "--they are the poorest The real purpose all wealth has been forgotten.
62.
Criticism modern man --"the good man," but
corrupted and misled by bad institutions (tyrants
and priests);--reason elevated authority;--history regarded
errors;--the future regarded
position
the surmounting progress;--
armies");--
Christian sexual intercourse (as marriage);--th:e realm "justice" (the cult "mankind");-- "freedom. "
the Christian state ("God the
The romantic attitudes of the modern man
? ? of of
A of
is to
of
as to as a
is
of
of
is is
in to
of
of
to
- in
of (a
6I.
of ' it, of
(a
is
of
to
isto
t ! ofinto
is
of
of
. . .
? 58
THE WILL TO POWER.
the noble man (Byron, Victor Hugo, George Sand); --taking the part the oppressed and the bungled and the botched: motto for historians and romancers;--the Stoics duty;--disinterestedness regarded art and knowledge;--altruism
the most mendacious form the most sentimental form
egoism (utilitarianism), egoism.
All this savours the eighteenth century. But had other qualities which were not inherited,
namely, certain insouciance, cheerfulness, ele gance, spiritual clearness. The spiritual tempo has altered; the pleasure which was begotten by
spiritual refinement and clearness has given room the pleasure colour, harmony, mass, reality,
? Sensuality spiritual things. short, the eighteenth century Rousseau.
63.
Taken all all, considerable amount of humanity has been attained by our men to-day.
etc. etc.
That we do not feel this itself proof
the
fact that we have become sensitive
regard
small cases distress, that we somewhat unjustly overlook what has been achieved.
Here we must make allowances for the fact
that great deal decadencesis rife, and that,
through such eyes, our world must appear bad and
wretched. But these eyes have always seen the s same way, ages.
(1) certain hypersensitiveness, even moral feelings.
(2) The quantum bitterness and gloominess,
? ? #*-:: |
A
a
in all
of
in
of of of a in
of
as of
of
in
in
of of
In
so is in
of
of of
a in
to
as
it to is
it
,
a
as
? extraordinarily
that may also be added--
NIHILISM.
59
which pessimism bears with it in judgments-- both together have helped bring about the pre ponderance the other and opposite point view,
that things are not well with our morality.
The fact credit, the commerce the world,
and the means traffic--are expressions an
mild trustfulness men. To
(3) The deliverance science from moral and religious prejudices: very good sign, though for
the most part misunderstood.
my own way, am attempting justification
history.
64.
The second appearance cursory signs: the increase
? all problems the The glory war which calls forth counter-stroke. Just the
sharp demarcation nations generates counter
exhaustion. The reduction question pleasure and pain.
hearty "Fraternity. " The fact that impossible for religion carry its work any longer with
movement the form the most
dogma and fables.
The catastrophe Nihilism will put end
all this Buddhistic culture. -----
65,
. . . **
That which most sorely afflicted to-day the instinct and will of tradition: all institutions
which owe their origin this instinct, are opposed
Buddhism. --Its pre pity. Spiritual
? ? to
of
is
of of of
is
& to *
i
;
*
to
in
of
of on ofa
I a
of
to
it of is
of
as of
to
.
of
of
of of
in
ana .
of In
a
its of
? 6o THE WILL TO POWER.
to the tastes of the age. . . . At bottom, nothin is thought or done which is not calculated to tea
up this spirit of tradition by the roots. Traditio is looked upon as a fatality; it is studied an acknowledged (in the form of "heredity"), bu
people will not have anything to do with Th
extension one will over long periods time, selection of conditions and valuations which mak
possible precisely,
From which give our age
dispose
centuries advance--thi what most utterly anti-modern
follows, that disorganising principle specific character.
66.
? "Be simple. "--a demand which, when made complicated and incomprehensible triers
heart and reins, simple absurdity.
natural: but one should be by nature "un natural," what then?
67.
The means employed
arrive similarly constituted and lasting type
throughout long generations: entailed propert
and the respect elders (the origin the fait gods and heroes ancestors).
Now, the subdivision property belongs
opposite tendency. newspaper
daily prayers. Railways, the telegraph. Th centralisation of an enormous number of differen
interests one soul: which, that end, must very strong and mutable,
former times orde
instead
? ? in
itsit is to of is of
to
b
th
A
of
as
a
of to th th
in
. of B th t
in
to at
us
.
it
of
if
is
of
of
it.
in
in
? NIHILISM,
68.
61
Why does everything become mummery. --The modern man is lacking in unfailing instinct (instinct
being
outcome of a long period of activity in the same occupation on the part of one family of men); the
ply incapability producing anything perfect, sim:
understood here to mean that which is the
of is
the result of this lack of instinct : one individual
. \ , ***
alone cannot make up for the schooling his ancestors should have transmitted to him. |
What a morality or book of law creates: that deep instinct which renders automatism and
*3 *\
*** ***
? fection possible in life and in work.
But now we have reached the * -
*
* sciousness, through introspection on the part of man
and of history: and thus we are practically most ; ; , distant from perfection in Being, doing, and willing:
our desires--even our will to knowledge--shows how prodigiously decadent we are. We are striving after the very reverse of what strong races and strong | natures will have--understanding is an end. . . . |
That Science is possible in the way in which it is practised to-day, proves that all elementary
instincts, the instincts which ward off danger and
Protect life, are no longer active. We no longer save, we are merely spending the capital of our
forefathers, even in the way in which we pursue knowledge,
yes, we wanted to reach it--the most extreme con-
69.
(a) In the natural sciences ("purposelessness"),
Mihilistic trait.
\- opposite point; f
*_ . . . "
? ? ? ** *
s menalism even here: character
62 THE WILL TO POWER.
causality, mechanism, "conformity to law," an in terval, a remnant.
(b) Likewise in politics: the individual lacks the
belief in his own right, innocence; falsehood rules supreme, as also opportunism.
Likewise political economy: the abolition slavery: the lack redeeming class, and
one who justifies--the rise anarchy. "Educa tion "?
biographies can longer endured (Pheno
regarded
history: fatalism, Darwinism;
(a) Likewise
the last attempts reconciling reason and Godli ness fail. Sentimentality regard the past:
? mask; there are facts. )
(e) Likewise Art: romanticism and
counter-stroke (repugnance towards romantic ideals
and lies). The latter, morally, est truthfulness, but pessimistic.
(indifference the "subject").
ology the father-confessor and puritanical psy chology--two forms psychological romanticism: but also their counter-stroke, the attempt main
tain purely artistic attitude towards "men"--but even this respect no one dares make the opposite valuation. )
70.
Against the teaching the influence environ ment and external causes: the power coming from inside infinitely superior; much that appears like
influence acting from without merely the sub jection environment this inner power. Pre
sense great Pure "artists" (The psych
? ? of
is
of
to of is
of a
to of
to
a in
(c)
to
of
of
in no
as to
no
at in
of
in
as a
its
as a
of
*- * *:
:
of
be in
,
? -
NIHILISM.
63
cisely the same environment may be used and '
- interpreted in opposite ways: there are no facts. ** * ? ? ? ?
A genius is not explained by such theories con-| ; )
cerning origins.
~ *
7 I.
"Modernity" regarded in the light of nutrition and digestion.
Sensitiveness is infinitely more acute (beneath moral vestments: the increase of pity), the abund ance of different impressions is greater than ever. The cosmopolitanism of articles of diet, of literature, newspapers, forms, tastes, and even landscapes.
-
? The speed of this affluence is prestissimo; im-. pressions are wiped out, and people instinctively guard against assimilating anything or against taking anything seriously and "digesting" it; the result is a weakening of the powers of digestion. -
There begins a sort of adaptation to this accumula tionofimpressions. Manunlearns theartofdoing,
and all he does is to react to stimuli coming from his environment. He spends his strength, partly in the process of assimilation, partly in defending himself, and again partly in responding to stimuli.
Profound enfeeblement of spontaneity:--the his torian, the critic, the analyst, the interpreter, the observer, the collector, the reader,--all reactive
talents,--all science
-
Artificial modification of one's own nature in order to make it resemble a "mirror"; one is interested, but only epidermally: this is system
atic coolness, equilibrium, a steady low temperature,
? ? ? 64
THE WILL TO POWER.
just beneath the thin surface on which war movement, "storm," and undulations play.
Opposition of external mobility to a certain heaviness and fatigue.
72.
Where must our modern world be classe
73.
Overwork, curiosity and sympathy--our me? vices.
74.
A contribution to the characterisation of "M
under exhaustion or under
Its multiformity and lack of repose are bro about by the highest form of consciousness.
increasing stren;
? nity. "--Exaggerated development
forms; the decay of types; the break-up of t tion, schools; the predominance of the inst (philosophically prepared: the unconscious has
greater value) after the appearance of the enf ment of will power and of the will to an end to the means thereto,
75.
A capable artisan or scholar cuts a good fi if he have his pride in his art, and looks pleasa and contentedly upon life. On the other h there is no sight more wretched than that cobbler or a schoolmaster who, with the air martyr, gives one to understand that he was r
of intermel
? ? ? "represent" grievances. tremely expensive, thanks
that infest it; whereas and many city
where there echo
Our modern life ex
the host middlemen the city antiquity,
Spain and Italy to-day,
the ancient spirit, the
NIHILISM,
65
born for something better. There is nothing better than what is good l and that is: to have a certain kind of capacity and to use This virta` the Italian style the Renaissance.
Nowadays, when the state has nonsensically oversized belly, all fields and branches work there are "representatives" over and above the real workman: for instance, addition the scholars, there are the journalists; addition the suffering masses, there crowd jabbering
and bragging ne'er-do-wells who "represent" that suffering--not speak the professional politi
cians who, though quite satisfied with their lot, stand up Parliament and, with strong lungs,
? man himself comes forward and will have nothing
do with representative an intermediary
the modern style--except perhaps kick him hence
76.
The pre-eminence the merchant and the middleman, even the most intellectual spheres: the journalist, the "representative," the historian
(as an intermediary between the past and the pre sent), the exotic and cosmopolitan, the middleman
between natural science and philosophy, the semi theologians.
WOL.
? ? I,
E
in
of
of
of into
of
is
to |
in
to
of of
a of in
a
an
to
in
of
in is a
or a
in
it.
to
in to in
is
is of
? 66 THE WILL TO POWER.
77.
The men I have regarded with the most loath heretofore, are the parasites of intellect: they
to be found everywhere, already, in our mod
Europe, and as a matter of fact their conscienc as light as it possibly can be. They may b
little turbid, and savour somewhat of Pessimi but in the main they are voracious, dirty, dirty stealthy, insinuating, light-fingered gentry, scal --and as innocent as all small sinners and micro
are. They live at the expense of those who h
intellect and who distribute it liberally: they kr
that it is peculiar to the rich mind to live in a
interested fashion, without taking too much pe
thought for the morrow, and to distribute its we
? prodigally.
mist, and pays no heed whatever to the fact t everything lives on it and devours
78. MODERN MUMMERY
The motleyness modern men and its cha
Essentially mask and sign boredom. The journalist.
The political man (in the "national swindle
ing oneself for them (Fromentin);
Mummery
For intellect is a bad domestic eco
the arts:--
The lack honesty preparing and scho
? ? a of in
a in
of
of
it.
? cealed beneath all kinds of moral
finery. --The
NIHILISM.
67
The Romanticists (their lack of philosophy and science and their excess of literature); The novelists (Walter Scott, but also the monsters of the Nibelung, with their in
ordinately nervous music);
The lyricists. "Scientificality. "
Virtuosos (Jews). -
The popular ideals are overcome, but not yet in the presence of the people:
The saint, the sage, the prophet.
79.
The want of discipline in the modern spirit con
? show-words are: Toleration (for the "incapacity of saying yes or no"); la largeur de sympathie
(= a third of indifference, a third of curiosity, and
susceptibility); "objectivity"
(the lack of personality and of will, and the in ability to "love"); "freedom" in regard to the
rule (Romanticism); "truth" as opposed to false
hood and lying (Naturalism); the "scientific spirit" (the "human document"; or, in plain
English, the serial story which means "addition" --instead of "composition"); "passion" in the
place of disorder and intemperance; "depth" in the place of confusion and the pell-mell of symbols.
8O.
Concerning the criticism of big words. --I am full of mistrust and malice towards what is called
a third of morbid
? ? ? 68 THE WILL TO POWER.
! " ideal": this is my Pessimism, that I have inised to what extent "sublime sentiments"
say, belittling
depreciating
Every time "progress" expected
from an ideal, disappointment invariably follo
the triumph ideal has always been
grade movement.
Christianity, revolution, the abolition slav
equal rights, philanthropy, love peace, just
truth: all these big words are only valuable struggle, banners: not realities, but
words, for something quite different (yea, even opposed what they mean
The kind of man known who has faller
love with the sentence "tout comprendre c'est Pardonner. " the weak and, above all, the
source evil--that
man.
? something pardon everything, there also something conten
the philosophy disappointment, which swathes itself humanly pity, and gazes
sweetly.
They are Romanticists, whose faith has gone
pot: now they least wish look on and
how everything vanishes and fades. They cal l'art pour l'art, "objectivity," etc.
82.
The main symptoms of Pessimism --Dinners Magny's; Russian Pessimism (Tolstoy, Dostoi
illusioned: there
? ? so
It is
a
at
of
is
is
is
in to
8I.
l).
as
of
is to
so
if It is
of
of
h
to to
to
as
of an
of
a
to
qshi rere re.
as
is
a
? NIHILISM.
sky); aesthetic Pessimism, l'art pour l'art, "de
scription"
69
(the romantic and the anti-romantic
Pessimism); Pessimism in the theory of know ledge (Schopenhauer: phenomenalism); anarchical
Pessimism; the "religion of pity," Buddhistic preparation; the Pessimism of culture (exoticness, cosmopolitanism); moral Pessimism, myself.
83.
"Without the Christian Faith," said Pascal, "you would yourselves be like nature and history, un monstreet un chaos. " We fulfilled this prophecy: once the weak and optimistic eighteenth century had embellished and rationalised man.
Schopenhauer and Pascal. --Inone essential point, Schopenhauer is the first who takes up Pascal's movement again: un monstre et un chaos, conse quently something that must be negatived . . . history, nature, and man himself!
"Our inability to know the truth is the result of our corruption, of our moral decay," says Pascal. And Schopenhauer says essentially the same.
"The more profound the corruption of reason the more necessary the doctrine salvation"-- or, putting into Schopenhauerian phraseology, negation.
84.
Schopenhauer an epigone (state affairs
? before the eighteenth century.
Revolution):--Pity, sensuality, art,
weakness will, Catholicism the most intel
lectual desires--that bottom, the good old
? ? is, at
of
it
of
as
is
of of
is,
? 7o
THE WILL TO POWER.
Schopenhauer's fundamental misunderstanding of the will (just as though passion, instinct, and
desire were the essential factors of will) is typical:
the depreciation of the will to the extent of mis
taking it altogether. Likewise the hatred of willing: the attempt at seeing something superior
--yea, even superiority itself, and that which really matters, in non-willing, in the "subject-being
without aim or intention. " Great symptom of fatigue or of the weakness of will: for this, in reality, is what treats the passions as master, and
directs them as to the way and to the measure. . . .
85.
The undignified attempt has been made to regard
Wagner and Schopenhauer as types of the mentally
unsound: an infinitely more essential understanding
of the matter would have been gained if the exact
decadent type which each of them represents had been scientifically and a-ccurately defined.
-- * ? 86. )
Henrik Ibsen has become very clear to me.
With all his robust idealism and "Will to Truth,"
he never dared to ring himself free from moral
illusionism which says "freedom," and will not
admit, even to itself, what freedom is: the second stage in the metamorphosis of the "Will to Power,"
in him who lacks the first stage, one
demands justice the hands those who have power. the second, one speaks "freedom,"
? ? ? In
of of
|
at
it.
In
? Christianity And,
NIHILISM.
71
that is to say, one wishes to "shake oneself free" from those who have power. In the third stage, one speaks of "equal rights"--that is to say, so long as one is not a predominant personality one
wishes to prevent one's competitors from growing- 1n power.
make the laws of values? In other words, how did they who are the last, come to power? . . . .
How did the instincts of the animal man ever get to stand on their heads? . . .
4. THE CRISIS: NIHILISM AND THE IDEA OF RECURRENCE.
55.
Extreme positions are not relieved by more moderate ones, but by extreme opposite positions.
And thus the belief in the utter immorality of nature, and in the absence of all purpose and sense, are psychologically necessary passions when the
? ? ? 48
THE WILL TO POWER.
belief in God and in an essentially moral order of things is no longer tenable.
Nihilism now appears, not because the sorrows of existence are greater than they were formerly, but because, in a general way, people have grown
suspicious of the "meaning" which might be given
to evil and even to existence. One interpretation has been overthrown: but since it was held to be
the interpretation, it seems as though there were no meaning in existence at all, as though every
thing were in vain.
>k
It yet remains to be shown that this "in vain 1"
is the character of present Nihilism. The mistrust of our former valuations has increased to such an
extent that it has led to the question: "are not
all 'values' merely allurements prolonging the duration of the comedy, without, however, bringing
the unravelment any closer? " The "long period of time" which has culminated in an "in vain. "
without either goal or purpose, is the most par alysing of thoughts, more particularly when one
? sees that one is
able to resist being duped.
duped without, however, being
sk
Let us imagine this thought in its worst form:
existence, as it without either purpose goal, but inevitably recurring, without an end
nonentity:
"Eternal Recurrence. "
This the extremest form Nihilism:
(purposelessness)
nothing
eternal
? ? |
is
of
a
or in a
is,
? NIHILISM,
49
European form of Buddhism: the energy of knowledge and of strength drives us to such a
belief. It is the most scientific of all
ence had a final purpose it would have reached
possible hypotheses. We deny final purposes. If exist
should be understood that what
aimed at, here, contradiction of Pantheism: for "everything perfect, divine, eternal," also leads
the belief Eternal Recurrence. Question:
has this pantheistic and affirmative attitude all things also been made impossible by morality?
At bottom only the moral God has been overcome. there any sense imagining God "beyond
good and evil"? Would Pantheism this sense
be possible? Do we withdraw the idea purpose
from the process, and affirm the process notwith
standing? This were within that process,
something were attained every moment--and
always the same thing. Spinoza won an affirma
tive position this sort, the sense that every moment, according him, has logical necessity:
and he triumphed by means his fundamentally
logical world.
But his case exceptional. every funda
mental trait character, which lies beneath every act, and which finds expression every act, were
recognised by the individual his fundamental VOL. D
instinct over like conformation the
being
? ? ? I.
of
is
of to
in
is
of a as in
>k
in so if,
If
of
a
a
in
a
sk
in of
is to
Is
to
It
it.
? 5O
THE WILL TO POWER.
trait of character, this individual would be driven
to regard every moment of existence in general, triumphantly as good. It would simply be neces
sary for that fundamental trait of character to be felt in oneself as something good, valuable, and
i pleasurable.
>k
Now, in the case of those men and classes of
men who were treated with violence and oppressed by their fellows, morality saved life from despair
and from the leap into nonentity: for impotence 'in relation to mankind and not in relation to
|Nature is what generates the most desperate
bitterness towards existence. Morality treated the powerful, the violent, and the "masters" in
general, as enemies against whom the common man must be protected--that is to say, emboldened, strengthened. Morality has therefore always taught
the most profound hatred and contempt of the fundamental trait of character of all rulers--i. e. ,
their Will to Power. To suppress, to deny, and to decompose this morality, would mean to regard
this most thoroughly detested instinct with the
reverse of the old feeling and valuation. If the
sufferer and the oppressed man were to lose his
belief in his right to contemn the Will to Power,
his position would be desperate. This would be
so if the trait above-mentioned were essential to
life,
that will to morality was only a cloak to this "Will to Power," as are also even that hatred and contempt. The oppressed man would then per
? in which case it would follow that even
? ? ? the botched and the
NIHILISM.
51
ceive that he stands on the same platform with the oppressor, and that he has no individual privilege, nor any higher rank than the latter.
Sk
On the contrary ! There is nothing on earth.
which can have any value, if it have not a modicum
of power--granted, of course, that life itself is the
Will to Power. Morality protected the botched and bungled against Nihilism, in that it gave every
one of them infinite worth, metaphysical worth,
and classed them altogether in one order which did not correspond with that of worldly power and order of rank: it taught submission, humility, etc. " Admitting that the belief in this morality be destroyed,
the botched and the bungled would no longer have any comfort, and would perish.
sk
This perishing seems like self-annihilation, like an instinctive selection of that which must de
stroy. The symptoms of this self-destruction of
? bungled: self-vivisection, poisoning, intoxication, romanticism, and, above
all, the instinctive constraint to acts whereby the
powerful are made into mortal enemies (training,
speak, hangmen), '' so to one's own the will to destruc
tion as the will of a still deeper instinct--of the instinct of self-destruction, of the Will to Nonentity.
>k
Nihilism is a sign that the botched and have no longer any consolation, that they
dest
roy *
? ? ? THE WILL TO POWER.
52
"resign themselves," that they take up their stand on the territory the opposite principle, and will also exercise power themselves, by compelling the
powerful become their hangmen. This the European form Buddhism, that active negation,
order destroyed, that, having been deprived morality, they no longer have any reason
after existence has lost
meaning.
must not be supposed that "distress" has grown more acute, on the contrary "God,
morality, resignation" were remedies the very
deepest stages misery: active Nihilism made
its appearance circumstances which were rela tively much more favourable. The fact, alone, that morality regarded overcome, presupposes
certain degree intellectual culture; while this very culture, for its part, bears evidence
certain relative well-being. certain intellectual fatigue, brought the long struggle concerning
? opinions, and carried hopeless scepticism against philosophy, shows moreover that the level these Nihilists by no means low one. Only think the conditions which
Buddha appeared The teaching the eternal
philosophical
principles go upon (just Buddha's teaching, for instance, had
recurrence would have learned the notion causality, etc. ).
What do we mean to-day by the words "botched and bungled"? the first place, they are used
? ? In
>k
|
of
on by
of
in of
of
of
of as
of is to
to be
to
in
a
to aa
is
to
is
as A
:k
its
of
to
in !
:
--i :
of in
It
all
? NIHILISM,
53
Physiologically and not politically. The unhealthiest
kind of man all over Europe (in all classes) is the
soil out of which Nihilism grows: this species of
man will regard eternal recurrence as damnation--
once he is bitten by the thought, he can no longer
recoil before any action. He would not extirpate
passively, but would cause everything to be extir
pated which is meaningless and without a goal to this extent; although it is only a spasm, or sort of
blind rage in the presence of the fact that everything has existed again and again for an eternity--even
this period of Nihilism and destruction. The value
of such a crisis is that it purifies, that it unites similar elements, and makes them mutually destructive,
that it assigns common duties to men of opposite
persuasions, and brings the weaker and more un-ti. certain among them to the light, thus taking the first step towards a new order of rank among forces from the standpoint of health: recognising com manders as commanders, subordinates as sub
ordinates. Naturally irrespective of all the present forms of society.
sk
What class of men will prove they are strongest
in this new order of things? The most moderate
--they who do not require any extreme forms of belief, they who not only admit of, but actually
like, a certain modicum of chance and nonsense; they who can think of man with a very moderate view of his value, without becoming weak and small on that account; the most rich in health,
'. -
? ? ? ? R
who are able to withstand a maximum amount of sorrow, and who are therefore not so very much
afraid of sorrow--men who are certain of their power, and who represent with conscious pride the state of strength to which man has attained.
:k
How could such a man think of Eternal Re
# currence?
56.
The Periods of European Nihilism.
The Period of Obscurity : all kinds of groping measures devised to preserve old institutions and not to arrest the progress of new ones.
The Period of Light: men see that old and new are fundamental contraries; that the old values are born of descending life, and that the new ones are born of ascending life--that all ola
ideals are unfriendly to life (born of decadence and determining however much they may
54
THE WILL TO POWER
? decked out the
Sunday finery morality).
We understand the old, but are far from being sufficiently strong for the new.
The Periods of the Three Great Passions con tempt, pity, destruction. -
The Periods of Catastrophes: the rise teach.
ing
the weak some decision and the strong also
which will sift mankind which drives
? ? to
in
it,
. . .
of a
:
be
of
? II.
CONCERNING THE HISTORY OF EUROPEAN NIHILISM. *
(a) MODERN GLOOMINESS.
57.
My friends, we had a hard time asyouths; we even suffered from youth itself as though it were a serious disease. This is owing to the age in which we were born--an age of enormous internal decay and dis integration which, with all its weakness and even
with the best of its strength, is opposed to the spirit of youth. Disintegration--that is to say, un certainty--is peculiar to this age: nothing stands
on solid ground or on a sound faith. People live for the morrow, because the day-after-to-morrow is
doubtful. All our road is slippery and dangerous, while the ice which still bears us has grown un conscionably thin: we all feel the mild and grue some breath of the thaw-wind--soon, where we are walking, no one will any longer be able to stand
58.
If this is not an age of decay and of diminishing vitality, it is at least one of indiscriminate and arbitrary experimentalising--and it is probable
that out of an excess of abortive experiments there
? ? ? ? 56
THE WILL TO POWER.
? f*
has grown this general impression, as of decay: and perhaps decay itself.
59.
Concerning the history of modern gloominess.
The state-nomads (officials, etc. ): "home less"--.
The break-up of the family.
The "good man" as a symptom of exhaustion.
Justice as Will to Power (Rearing). Lewdness and neurosis.
Black music: whither has real music gone? The anarchist.
Contempt of man, loathing.
Most profound distinction: whether hunger or
The first creates the
superabundance
Valeals of Romanticism.
is creative P
Northern unnaturalness.
The need of Alcohol: the "need" of the work
ing classes.
Philosophical Nihilism.
6O.
The slow advance and rise of the middle and
lower classes (including the lower kind of spirit and body), which was already well under way before the French Revolution, and would have
made the same progress forward without the latter, --in short, then, the preponderance of the herd
over herdsmen and bell-wethers,--brings train:-- -
(I) Gloominess spirit (the juxtaposition
appearance h-appiness,
stoical and frivolous
? ? la
all
of *
a
of
in of its
? NIHILISM.
57
peculiar noble cultures, on the decline; much
suffering
formerly was borne concealment;
allowed be seen and heard which
hypocrisy way distinguishing
(2) Moral
oneself through morality, but by means the values the herd: pity, solicitude, moderation; and
not by means those virtues which are recognised
and honoured outside the herd's sphere power); (3) really large amount sympathy with
both pain and joy feeling pleasure resulting from being herded together, which peculiar
all gregarious animals--"public ism," everything, fact, which
individual),
*spirit," "patriot apart from the
? - ---------->
***
Our age, with its indiscriminate endeavours mitigate distress, honour and wage war advance with unpleasant possibilities, an age the poor. Our "rich people. "--they are the poorest The real purpose all wealth has been forgotten.
62.
Criticism modern man --"the good man," but
corrupted and misled by bad institutions (tyrants
and priests);--reason elevated authority;--history regarded
errors;--the future regarded
position
the surmounting progress;--
armies");--
Christian sexual intercourse (as marriage);--th:e realm "justice" (the cult "mankind");-- "freedom. "
the Christian state ("God the
The romantic attitudes of the modern man
? ? of of
A of
is to
of
as to as a
is
of
of
is is
in to
of
of
to
- in
of (a
6I.
of ' it, of
(a
is
of
to
isto
t ! ofinto
is
of
of
. . .
? 58
THE WILL TO POWER.
the noble man (Byron, Victor Hugo, George Sand); --taking the part the oppressed and the bungled and the botched: motto for historians and romancers;--the Stoics duty;--disinterestedness regarded art and knowledge;--altruism
the most mendacious form the most sentimental form
egoism (utilitarianism), egoism.
All this savours the eighteenth century. But had other qualities which were not inherited,
namely, certain insouciance, cheerfulness, ele gance, spiritual clearness. The spiritual tempo has altered; the pleasure which was begotten by
spiritual refinement and clearness has given room the pleasure colour, harmony, mass, reality,
? Sensuality spiritual things. short, the eighteenth century Rousseau.
63.
Taken all all, considerable amount of humanity has been attained by our men to-day.
etc. etc.
That we do not feel this itself proof
the
fact that we have become sensitive
regard
small cases distress, that we somewhat unjustly overlook what has been achieved.
Here we must make allowances for the fact
that great deal decadencesis rife, and that,
through such eyes, our world must appear bad and
wretched. But these eyes have always seen the s same way, ages.
(1) certain hypersensitiveness, even moral feelings.
(2) The quantum bitterness and gloominess,
? ? #*-:: |
A
a
in all
of
in
of of of a in
of
as of
of
in
in
of of
In
so is in
of
of of
a in
to
as
it to is
it
,
a
as
? extraordinarily
that may also be added--
NIHILISM.
59
which pessimism bears with it in judgments-- both together have helped bring about the pre ponderance the other and opposite point view,
that things are not well with our morality.
The fact credit, the commerce the world,
and the means traffic--are expressions an
mild trustfulness men. To
(3) The deliverance science from moral and religious prejudices: very good sign, though for
the most part misunderstood.
my own way, am attempting justification
history.
64.
The second appearance cursory signs: the increase
? all problems the The glory war which calls forth counter-stroke. Just the
sharp demarcation nations generates counter
exhaustion. The reduction question pleasure and pain.
hearty "Fraternity. " The fact that impossible for religion carry its work any longer with
movement the form the most
dogma and fables.
The catastrophe Nihilism will put end
all this Buddhistic culture. -----
65,
. . . **
That which most sorely afflicted to-day the instinct and will of tradition: all institutions
which owe their origin this instinct, are opposed
Buddhism. --Its pre pity. Spiritual
? ? to
of
is
of of of
is
& to *
i
;
*
to
in
of
of on ofa
I a
of
to
it of is
of
as of
to
.
of
of
of of
in
ana .
of In
a
its of
? 6o THE WILL TO POWER.
to the tastes of the age. . . . At bottom, nothin is thought or done which is not calculated to tea
up this spirit of tradition by the roots. Traditio is looked upon as a fatality; it is studied an acknowledged (in the form of "heredity"), bu
people will not have anything to do with Th
extension one will over long periods time, selection of conditions and valuations which mak
possible precisely,
From which give our age
dispose
centuries advance--thi what most utterly anti-modern
follows, that disorganising principle specific character.
66.
? "Be simple. "--a demand which, when made complicated and incomprehensible triers
heart and reins, simple absurdity.
natural: but one should be by nature "un natural," what then?
67.
The means employed
arrive similarly constituted and lasting type
throughout long generations: entailed propert
and the respect elders (the origin the fait gods and heroes ancestors).
Now, the subdivision property belongs
opposite tendency. newspaper
daily prayers. Railways, the telegraph. Th centralisation of an enormous number of differen
interests one soul: which, that end, must very strong and mutable,
former times orde
instead
? ? in
itsit is to of is of
to
b
th
A
of
as
a
of to th th
in
. of B th t
in
to at
us
.
it
of
if
is
of
of
it.
in
in
? NIHILISM,
68.
61
Why does everything become mummery. --The modern man is lacking in unfailing instinct (instinct
being
outcome of a long period of activity in the same occupation on the part of one family of men); the
ply incapability producing anything perfect, sim:
understood here to mean that which is the
of is
the result of this lack of instinct : one individual
. \ , ***
alone cannot make up for the schooling his ancestors should have transmitted to him. |
What a morality or book of law creates: that deep instinct which renders automatism and
*3 *\
*** ***
? fection possible in life and in work.
But now we have reached the * -
*
* sciousness, through introspection on the part of man
and of history: and thus we are practically most ; ; , distant from perfection in Being, doing, and willing:
our desires--even our will to knowledge--shows how prodigiously decadent we are. We are striving after the very reverse of what strong races and strong | natures will have--understanding is an end. . . . |
That Science is possible in the way in which it is practised to-day, proves that all elementary
instincts, the instincts which ward off danger and
Protect life, are no longer active. We no longer save, we are merely spending the capital of our
forefathers, even in the way in which we pursue knowledge,
yes, we wanted to reach it--the most extreme con-
69.
(a) In the natural sciences ("purposelessness"),
Mihilistic trait.
\- opposite point; f
*_ . . . "
? ? ? ** *
s menalism even here: character
62 THE WILL TO POWER.
causality, mechanism, "conformity to law," an in terval, a remnant.
(b) Likewise in politics: the individual lacks the
belief in his own right, innocence; falsehood rules supreme, as also opportunism.
Likewise political economy: the abolition slavery: the lack redeeming class, and
one who justifies--the rise anarchy. "Educa tion "?
biographies can longer endured (Pheno
regarded
history: fatalism, Darwinism;
(a) Likewise
the last attempts reconciling reason and Godli ness fail. Sentimentality regard the past:
? mask; there are facts. )
(e) Likewise Art: romanticism and
counter-stroke (repugnance towards romantic ideals
and lies). The latter, morally, est truthfulness, but pessimistic.
(indifference the "subject").
ology the father-confessor and puritanical psy chology--two forms psychological romanticism: but also their counter-stroke, the attempt main
tain purely artistic attitude towards "men"--but even this respect no one dares make the opposite valuation. )
70.
Against the teaching the influence environ ment and external causes: the power coming from inside infinitely superior; much that appears like
influence acting from without merely the sub jection environment this inner power. Pre
sense great Pure "artists" (The psych
? ? of
is
of
to of is
of a
to of
to
a in
(c)
to
of
of
in no
as to
no
at in
of
in
as a
its
as a
of
*- * *:
:
of
be in
,
? -
NIHILISM.
63
cisely the same environment may be used and '
- interpreted in opposite ways: there are no facts. ** * ? ? ? ?
A genius is not explained by such theories con-| ; )
cerning origins.
~ *
7 I.
"Modernity" regarded in the light of nutrition and digestion.
Sensitiveness is infinitely more acute (beneath moral vestments: the increase of pity), the abund ance of different impressions is greater than ever. The cosmopolitanism of articles of diet, of literature, newspapers, forms, tastes, and even landscapes.
-
? The speed of this affluence is prestissimo; im-. pressions are wiped out, and people instinctively guard against assimilating anything or against taking anything seriously and "digesting" it; the result is a weakening of the powers of digestion. -
There begins a sort of adaptation to this accumula tionofimpressions. Manunlearns theartofdoing,
and all he does is to react to stimuli coming from his environment. He spends his strength, partly in the process of assimilation, partly in defending himself, and again partly in responding to stimuli.
Profound enfeeblement of spontaneity:--the his torian, the critic, the analyst, the interpreter, the observer, the collector, the reader,--all reactive
talents,--all science
-
Artificial modification of one's own nature in order to make it resemble a "mirror"; one is interested, but only epidermally: this is system
atic coolness, equilibrium, a steady low temperature,
? ? ? 64
THE WILL TO POWER.
just beneath the thin surface on which war movement, "storm," and undulations play.
Opposition of external mobility to a certain heaviness and fatigue.
72.
Where must our modern world be classe
73.
Overwork, curiosity and sympathy--our me? vices.
74.
A contribution to the characterisation of "M
under exhaustion or under
Its multiformity and lack of repose are bro about by the highest form of consciousness.
increasing stren;
? nity. "--Exaggerated development
forms; the decay of types; the break-up of t tion, schools; the predominance of the inst (philosophically prepared: the unconscious has
greater value) after the appearance of the enf ment of will power and of the will to an end to the means thereto,
75.
A capable artisan or scholar cuts a good fi if he have his pride in his art, and looks pleasa and contentedly upon life. On the other h there is no sight more wretched than that cobbler or a schoolmaster who, with the air martyr, gives one to understand that he was r
of intermel
? ? ? "represent" grievances. tremely expensive, thanks
that infest it; whereas and many city
where there echo
Our modern life ex
the host middlemen the city antiquity,
Spain and Italy to-day,
the ancient spirit, the
NIHILISM,
65
born for something better. There is nothing better than what is good l and that is: to have a certain kind of capacity and to use This virta` the Italian style the Renaissance.
Nowadays, when the state has nonsensically oversized belly, all fields and branches work there are "representatives" over and above the real workman: for instance, addition the scholars, there are the journalists; addition the suffering masses, there crowd jabbering
and bragging ne'er-do-wells who "represent" that suffering--not speak the professional politi
cians who, though quite satisfied with their lot, stand up Parliament and, with strong lungs,
? man himself comes forward and will have nothing
do with representative an intermediary
the modern style--except perhaps kick him hence
76.
The pre-eminence the merchant and the middleman, even the most intellectual spheres: the journalist, the "representative," the historian
(as an intermediary between the past and the pre sent), the exotic and cosmopolitan, the middleman
between natural science and philosophy, the semi theologians.
WOL.
? ? I,
E
in
of
of
of into
of
is
to |
in
to
of of
a of in
a
an
to
in
of
in is a
or a
in
it.
to
in to in
is
is of
? 66 THE WILL TO POWER.
77.
The men I have regarded with the most loath heretofore, are the parasites of intellect: they
to be found everywhere, already, in our mod
Europe, and as a matter of fact their conscienc as light as it possibly can be. They may b
little turbid, and savour somewhat of Pessimi but in the main they are voracious, dirty, dirty stealthy, insinuating, light-fingered gentry, scal --and as innocent as all small sinners and micro
are. They live at the expense of those who h
intellect and who distribute it liberally: they kr
that it is peculiar to the rich mind to live in a
interested fashion, without taking too much pe
thought for the morrow, and to distribute its we
? prodigally.
mist, and pays no heed whatever to the fact t everything lives on it and devours
78. MODERN MUMMERY
The motleyness modern men and its cha
Essentially mask and sign boredom. The journalist.
The political man (in the "national swindle
ing oneself for them (Fromentin);
Mummery
For intellect is a bad domestic eco
the arts:--
The lack honesty preparing and scho
? ? a of in
a in
of
of
it.
? cealed beneath all kinds of moral
finery. --The
NIHILISM.
67
The Romanticists (their lack of philosophy and science and their excess of literature); The novelists (Walter Scott, but also the monsters of the Nibelung, with their in
ordinately nervous music);
The lyricists. "Scientificality. "
Virtuosos (Jews). -
The popular ideals are overcome, but not yet in the presence of the people:
The saint, the sage, the prophet.
79.
The want of discipline in the modern spirit con
? show-words are: Toleration (for the "incapacity of saying yes or no"); la largeur de sympathie
(= a third of indifference, a third of curiosity, and
susceptibility); "objectivity"
(the lack of personality and of will, and the in ability to "love"); "freedom" in regard to the
rule (Romanticism); "truth" as opposed to false
hood and lying (Naturalism); the "scientific spirit" (the "human document"; or, in plain
English, the serial story which means "addition" --instead of "composition"); "passion" in the
place of disorder and intemperance; "depth" in the place of confusion and the pell-mell of symbols.
8O.
Concerning the criticism of big words. --I am full of mistrust and malice towards what is called
a third of morbid
? ? ? 68 THE WILL TO POWER.
! " ideal": this is my Pessimism, that I have inised to what extent "sublime sentiments"
say, belittling
depreciating
Every time "progress" expected
from an ideal, disappointment invariably follo
the triumph ideal has always been
grade movement.
Christianity, revolution, the abolition slav
equal rights, philanthropy, love peace, just
truth: all these big words are only valuable struggle, banners: not realities, but
words, for something quite different (yea, even opposed what they mean
The kind of man known who has faller
love with the sentence "tout comprendre c'est Pardonner. " the weak and, above all, the
source evil--that
man.
? something pardon everything, there also something conten
the philosophy disappointment, which swathes itself humanly pity, and gazes
sweetly.
They are Romanticists, whose faith has gone
pot: now they least wish look on and
how everything vanishes and fades. They cal l'art pour l'art, "objectivity," etc.
82.
The main symptoms of Pessimism --Dinners Magny's; Russian Pessimism (Tolstoy, Dostoi
illusioned: there
? ? so
It is
a
at
of
is
is
is
in to
8I.
l).
as
of
is to
so
if It is
of
of
h
to to
to
as
of an
of
a
to
qshi rere re.
as
is
a
? NIHILISM.
sky); aesthetic Pessimism, l'art pour l'art, "de
scription"
69
(the romantic and the anti-romantic
Pessimism); Pessimism in the theory of know ledge (Schopenhauer: phenomenalism); anarchical
Pessimism; the "religion of pity," Buddhistic preparation; the Pessimism of culture (exoticness, cosmopolitanism); moral Pessimism, myself.
83.
"Without the Christian Faith," said Pascal, "you would yourselves be like nature and history, un monstreet un chaos. " We fulfilled this prophecy: once the weak and optimistic eighteenth century had embellished and rationalised man.
Schopenhauer and Pascal. --Inone essential point, Schopenhauer is the first who takes up Pascal's movement again: un monstre et un chaos, conse quently something that must be negatived . . . history, nature, and man himself!
"Our inability to know the truth is the result of our corruption, of our moral decay," says Pascal. And Schopenhauer says essentially the same.
"The more profound the corruption of reason the more necessary the doctrine salvation"-- or, putting into Schopenhauerian phraseology, negation.
84.
Schopenhauer an epigone (state affairs
? before the eighteenth century.
Revolution):--Pity, sensuality, art,
weakness will, Catholicism the most intel
lectual desires--that bottom, the good old
? ? is, at
of
it
of
as
is
of of
is,
? 7o
THE WILL TO POWER.
Schopenhauer's fundamental misunderstanding of the will (just as though passion, instinct, and
desire were the essential factors of will) is typical:
the depreciation of the will to the extent of mis
taking it altogether. Likewise the hatred of willing: the attempt at seeing something superior
--yea, even superiority itself, and that which really matters, in non-willing, in the "subject-being
without aim or intention. " Great symptom of fatigue or of the weakness of will: for this, in reality, is what treats the passions as master, and
directs them as to the way and to the measure. . . .
85.
The undignified attempt has been made to regard
Wagner and Schopenhauer as types of the mentally
unsound: an infinitely more essential understanding
of the matter would have been gained if the exact
decadent type which each of them represents had been scientifically and a-ccurately defined.
-- * ? 86. )
Henrik Ibsen has become very clear to me.
With all his robust idealism and "Will to Truth,"
he never dared to ring himself free from moral
illusionism which says "freedom," and will not
admit, even to itself, what freedom is: the second stage in the metamorphosis of the "Will to Power,"
in him who lacks the first stage, one
demands justice the hands those who have power. the second, one speaks "freedom,"
? ? ? In
of of
|
at
it.
In
? Christianity And,
NIHILISM.
71
that is to say, one wishes to "shake oneself free" from those who have power. In the third stage, one speaks of "equal rights"--that is to say, so long as one is not a predominant personality one
wishes to prevent one's competitors from growing- 1n power.
