Up to the present, people have
trusted their concepts generally, as if they had
been a wonderful dowry from some kind of
wonderland: but they constitute the inheritance
of our most remote, most foolish, and most intelli-
gent forefathers.
trusted their concepts generally, as if they had
been a wonderful dowry from some kind of
wonderland: but they constitute the inheritance
of our most remote, most foolish, and most intelli-
gent forefathers.
Nietzsche - v14 - Will to Power - a
In view of discovering
whether there is any truth in it, one might be
allowed to ask whether there is not perhaps a
fundamental relationship between morality and
illness? Regarded as
Regarded as a whole, could not the
improvement of mankind"-that is to say, the
unquestionable softening, humanising, and taming
which the European has undergone within the
last two centuries—be regarded as the result of a
long course of secret and ghastly suffering, failure,
abstinence, and grief? Has illness made “ Euro-
peans » "better"? "Or, put into other words, is
not our modern soft-hearted European morality,
which could be likened to that of the Chinese,
perhaps an expression of physiological deteriora-
tion? . . . It cannot be denied, for instance, that
wherever history shows us "man” in a state of
particular glory and power, his type is always
dangerous, impetuous, and boisterous, and cares
O
"
## p. 316 (#340) ############################################
316
THE WILL TO POWER,
»
little for humanity; and perhaps, in those cases
in which it seems otherwise, all that was required
was the courage or subtlety to see sufficiently
below the surface in psychological matters, in
order even in them to discover the general pro-
position : "the more healthy, strong, rich, fruitful,
and enterprising a man may feel, the more
immoral he will be as well. " A terrible thought, to
which one should on no account give way. Pro-
vided, however, that one take a few steps forward
with this thought, how wondrous does the future
then appear! What will then be paid for more
dearly on earth, than precisely this very thing
which we are all trying to promote, by all means
in our power—the humanising, the improving,
and the increased “civilisation" of man? Noth-
ing would then be more expensive than virtue :
for by means of it the world would ultimately be
turned into a hospital: and the last conclusion of
wisdom would be, “everybody must be everybody
else's nurse. " Then we should certainly have
attained to the “Peace on earth," so long desired!
But how little "joy we should find in each
other's company”! How little beauty, wanton
spirits, daring, and danger! So few “actions"
which would make life on earth worth living!
Ah! and no longer any “deeds”!
“ deeds”! But have not
all the great things and deeds which have re-
mained fresh in the memory of men, and which
have not been destroyed by time, been immoral
in the deepest sense of the word ? . .
"
## p. 317 (#341) ############################################
A CRITICISM OF MORALITY.
317
396.
66
The priests—and with them the half-priests or
philosophers of all ages—have always called that
doctrine true, the educating influence of which
was a benevolent one or at least seemed som
that is to say, tended to " improve. ” In this way
they resemble an ingenuous plebeian empiric and
miracle-worker who, because he had tried a
certain poison as a cure, declared it to be no
poison. By their fruits ye shall know them”
that is to say, " by our truths. ” This has been
the reasoning of priests until this day. They
have squandered their sagacity, with results that
have been sufficiently fatal, in order to make the
“proof of power” (or the proof" by the fruits ")
pre-eminent and even supreme arbiter over all
other forms of proof. “That which makes good
must be good ; that which is good cannot lie”.
these are their inexorable conclusions "that
which bears good fruit must consequently be
true; there is no other criterion of truth. ”
But to the extent to which“ improving" acts as
an argument, deteriorating must also act as a refuta-
tion. The error can be shown to be an error, by
examining the lives of those who represent it: a
false step, a vice can refute. . . . This indecent
form of opposition, which comes from below and
behind-the doglike kind of attack, has not died
out either. Priests, as psychologists, never dis-
covered anything more interesting than spying out
the secret vices of their adversaries--they prove
their Christianity by looking about for the world's
.
.
>
## p. 318 (#342) ############################################
318
THE WILL TO POWER.
filth. They apply this principle more particu-
larly to the greatest on earth, to the geniuses :
readers will remember how Goethe has been
attacked on every conceivable occasion in Ger-
many (Klopstock and Herder were among the
first to give a "good example" in this respect-
birds of a feather flock together).
"
397.
One must be very immoral in order to make
people moral by deeds. The moralist's means are
the most terrible that have ever been used; he
who has not the courage to be an immoralist in
deeds may be fit for anything else, but not for
the duties of a moralist.
Morality is a menagerie; it assumes that iron
bars may be more useful than freedom, even for
the creatures it imprisons; it also assumes that
there are animal-tamers about who do not shrink
from terrible means, and who are acquainted with
the use of red-hot iron. This terrible species,
which enters into a struggle with the wild animal,
is called “priests. "
Man, incarcerated in an iron cage of errors, has
become a caricature of man; he is sick, emaciated,
ill-disposed towards himself, filled with a loathing
of the impulses of life, filled with a mistrust of
all that is beautiful and happy in life—in fact,
he is a wandering monument of misery. How
shall we ever succeed in vindicating this pheno-
## p. 319 (#343) ############################################
A CRITICISM OF MORALITY.
319
menon- this artificial, arbitrary, and recent mis-
carriage—the sinner—which the priests have bred
on their territory?
.
.
In order to think fairly of morality, we must
put two biological notions in its place: the taming
of the wild beasts, and the rearing of a particular
species.
The priests of all ages have always pretended
that they wished to "improve. "
improve. " . . . But we, of
another persuasion, would laugh if a lion-tamer
ever wished to speak to us of his “improved
animals. As a rule, the taming of a beast is only
achieved by deteriorating it: even the moral man
is not a better man; he is rather weaker
member of his species. But he is less harm-
ful.
398.
What I want to make clear, with all the means
in my power, is :-
(a) That there is no worse confusion than that
which confounds rearing and taming: and these
two things have always been confused. . . .
Rearing, as I understand it, is a means of hus-
banding the enormous powers of humanity in
such a way that whole generations may build
upon the foundations laid by their progenitors-
not only outwardly, but inwardly, organically,
developing from the already existing stem and
growing stronger. .
(6) That there is an exceptional danger in
believing that mankind as a whole is developing
.
## p. 320 (#344) ############################################
320
THE WILL TO POWER.
and growing stronger, if individuals are seen to
grow more feeble and more equally mediocre.
Humanity-mankind is an abstract thing: the
object of rearing, even in regard to the most
individual cases, can only be the strong man
(the man who has no breeding is weak, dissipated,
and unstable).
6. CONCLUDING REMARKS CONCERNING THE
CRITICISM OF MORALITY.
399.
These are the things I demand of you--how-
ever badly they may sound in your ears: that
you subject moral valuations themselves to
criticism. That you should put a stop to your
instinctive moral impulse-which in this case
demands submission and not criticism-with the
question: "why precisely submission ? " That
this yearning for a “why? ”—for a criticism of
morality should not only be your present form of
morality, but the sublimest of all moralities, and
an honour to yourselves and to the age you live
in. That your honesty, your will, may give an
account of itself, and not deceive you: "why
· not? "-Before what tribunal ?
400.
The three postulates -
All that is ignoble is high (the protest of the
“vulgar man ”).
All that is contrary to Nature is high (the
protest of the physiologically botched).
## p. 321 (#345) ############################################
A CRITICISM OF MORALITY,
321
All that is of average worth is high (the pro-
test of the herd, of the “mediocre ").
Thus in the history of morality a will to power
finds expression, by means of which, either the
slaves, the oppressed, the bungled and the botched,
those that suffer from themselves, or the mediocre,
attempt to make those valuations prevail which
favour their existence.
From a biological standpoint, therefore, the
phenomenon Morality is of a highly suspicious
nature. Up to the present, morality has developed
at the cost of: the ruling classes and their specific
instincts, the well - constituted and beautiful
natures, the independent and privileged classes in
all respects.
Morality, then, is a sort of counter-movement
opposing Nature's endeavours to arrive at a higher
type. Its effects are: mistrust of life in general:
(in so far as its tendencies are felt to be immoral),
--hostility towards the senses inasmuch as the
highest values are felt to be opposed to the
higher instincts),-Degeneration and self-destruc-
tion of “higher natures,” because it is precisely in
them that the conflict becomes conscious.
-
401.
Which values have been paramount hitherto ?
Morality as the leading value in all phases of
philosophy (even with the Sceptics). Result: this
world is no good, a “true world” must exist
somewhere.
What is it that here determines the highest
х
VOL. I.
## p. 322 (#346) ############################################
322
THE WILL TO POWER.
value? What, in sooth, is morality? The instinct
of decadence; it is the exhausted and the dis-
inherited who take their revenge in this way and
play the masters.
Historical proof: philosophers have always been
decadents and always in the pay of Nihilistic
religions.
The instinct of decadence appears as the will
to power. The introduction of its system of
means: its means are absolutely immoral.
General aspect: the values that have been
highest hitherto have been a special instance of
the will to power ; morality itself is a particular
instance of immorality.
1
Why the Antagonistic Values always succumbed.
1. How was this actually possible? Question :
why did life and physiological well-constitutedness
succumb everywhere? Why was there no affirma-
tive philosophy, no affirmative religion ?
The historical signs of such movements: the
pagan religion. Dionysos versus the Christ.
The Renaissance. Art.
2. The strong and the weak: the healthy and
the sick; the exception and the rule. There is
no doubt as to who is the stronger.
General view of history : Is man an exception in
the history of life on this account? -An objection
to Darwinism. The means wherewith the weak suc-
ceed in ruling have become: instincts, “ humanity,”
institutions. "
3. The proof of this rule on the part of the
## p. 323 (#347) ############################################
A CRITICISM OF MORALITY.
323
weak is to be found in our political instincts, in
our social values, in our arts, and in our science,
*
The instincts of decadence have become master
of the instincts of ascending life. . . . The will to
nonentity has prevailed over the will to life!
Is this true? is there not perhaps a stronger
guarantee of life and of the species in this victory
of the weak and the mediocre -is it not perhaps
only a means in the collective movement of life, a
mere slackening of the pace, a protective measure
against something even more dangerous ?
Suppose the strong were masters in all respects,
even in valuing: let us try and think what their
attitude would be towards illness, suffering, and
sacrifice! Self-contempt on the part of the weak
would be the result: they would do their utmost
to disappear and to extirpate their kind, And
would this be desirable-should we really like a
world in which the subtlety, the consideration, the
intellectuality, the plasticity-in fact, the whole
influence of the weak-was lacking ? *
* TRANSLATOR'S NOTE. -Werealise here the great differ-
ence between Nietzsche and those who draw premature con-
clusions from Darwinism. There is no brutal solution of
modern problems in Nietzsche's philosophy. He did not
advocate anything so ridiculous as the total suppression of
the weak and the degenerate. What he wished to resist and
to overthrow was their supremacy, their excessive power. He
felt that there was a desirable and stronger type which was
in need of having its hopes, aspirations, and instincts upheld
in defiance of Christian values.
## p. 324 (#348) ############################################
324
THE WILL TO POWER,
>
We have seen two “ wills to power” at war (in
this special case we had a principle: that of agree-
ing with the one that has hitherto succumbed, and
of disagreeing with the one that has hitherto
triumphed): we have recognised the “real world”
as a “world of lies, and morality as a form of
immorality. We do not say “the stronger is
wrong. "
We have understood what it is that has deter-
mined the highest values hitherto, and why the
latter should have prevailed over the opposite
value: it was numerically the stronger.
If we now purify the opposite value of the in-
fection, the half-heartedness, and the degeneration,
with which we identify it, we restore Nature to
the throne, free from moralic acid.
402.
Morality, a useful error; or, more clearly still,
a necessary and expedient lie according to the
greatest and most impartial of its supporters.
403.
One ought to be able to acknowledge the truth
up to that point where one is sufficiently elevated
no longer to require the disciplinary school of moral
error. —When one judges life morally, it disgusts
one.
Neither should false personalities be invented;
one should not say, for instance, “ Nature is cruel. "
It is precisely when one perceives that there is no
## p. 325 (#349) ############################################
A CRITICISM OF MORALITY.
325
such central controlling and responsible force that
one is relieved!
Evolution of man. A. He tried to attain to
a certain power over Nature and over
himself. (Morality was necessary in
order to make man triumph in his
struggle with Nature and the “wild
animal. ")
B. If power over Nature has been attained,
this power can be used as a help in
our development: Will to Power as a
self-enhancing and self-strengthening
principle.
404.
Morality may be regarded as the illusion of
a species, fostered with the view of urging the
individual to sacrifice himself to the future, and
seemingly granting him such a very great value,
that with that self-consciousness he may tyrannise
over, and constrain, other sides of his nature, and
find it difficult to be pleased with himself.
We ought to be most profoundly thankful for
what morality has done hitherto: but now it is
no more than a burden which may prove fatal.
Morality itself in the form of honesty urges us
to deny morality.
405.
To what extent is the self-destruction of morality
still a sign of its own strength? We Europeans
have within us the blood of those who were ready
to die for their faith; we have taken morality
## p. 326 (#350) ############################################
326
THE WILL TO POWER.
frightfully seriously, and there is nothing which
we have not, at one time, sacrificed to it. On the
other hand, our intellectual subtlety has been
reached essentially through the vivisection of our
consciences. We do not yet know the "whither”
towards which we are urging our steps, now that
we have departed from the soil of our forebears.
But it was on this very soil that we acquired the
strength which is now driving us from our homes
in search of adventure, and it is thanks to that
strength that we are now in mid-sea, surrounded
by untried possibilities and things undiscovered-
we can no longer choose, we must be conquerors,
now that we have no land in which we feel at
home and in which we would fain "survive. " A
concealed "yea” is driving us forward, and it is
stronger than all our “nays. " Even our strength
no longer bears with us in the old swampy land:
we venture out into the open, we attempt the task.
The world is still rich and undiscovered, and even
to perish were better than to be half-men or
poisonous men. Our very strength itself urges
us to take to the sea; there where all suns have
hitherto sunk we know of a new world.
9
## p. 327 (#351) ############################################
III.
CRITICISM OF PHILOSOPHY.
I. GENERAL REMARKS.
406.
LET us rid ourselves of a few superstitions
which heretofore have been fashionable among
philosophers!
407.
Philosophers are prejudiced against appearance,
change, pain, death, the things of the body, the
senses, fate, bondage, and all that which has no
purpose.
In the first place, they believe in: absolute
knowledge, (2) in knowledge for its own sake,
(3) in virtue and happiness as necessarily related,
(4) in the recognisability of men's acts. They are
led by instinctive determinations of values, in
which former cultures are reflected (more danger-
ous cultures too).
408.
What have philosophers lacked? (1) A sense
of history, (2) a knowledge of physiology, (3) a
## p. 328 (#352) ############################################
328
THE WILL TO POWER.
goal in the future. —The ability to criticise without
irony or moral condemnation.
409.
Philosophers have had (1) from times im-
memorial a wonderful capacity for the contradictio
in adjecto, (2) they have always trusted concepts
as unconditionally as they have mistrusted the
senses : it never seems to have occurred to them
that notions and words are our inheritance of past
ages in which thinking was neither very clear nor
very exact.
What seems to dawn upon philosophers last of
all: that they must no longer allow themselves to
be presented with concepts already conceived, nor
must they merely purify and polish up those con-
cepts; but they must first make them, create them,
themselves, and then present them and get people
to accept them.
Up to the present, people have
trusted their concepts generally, as if they had
been a wonderful dowry from some kind of
wonderland: but they constitute the inheritance
of our most remote, most foolish, and most intelli-
gent forefathers. This piety towards that which
already exists in us is perhaps related to the moral
element in science. What we needed above all is
absolute scepticism towards all traditional concepts
(like that which a certain philosopher may already
have possessed—and he was Plato, of course : for
he taught the reverse).
S
## p. 329 (#353) ############################################
CRITICISM OF PHILOSOPHY.
329
410.
Profoundly mistrustful towards the dogmas of
the theory of knowledge, I liked to look now out
of this window, now out of that, though I took
good care not to become finally fixed anywhere,
indeed I, should have thought it dangerous to
have done so-though finally: is it within the
range of probabilities for an instrument to criticise
its own fitness ? What I noticed more particu-
larly was, that no scientific scepticism or dog-
matism has ever arisen quite free from all arrières
pensées—that it has only a secondary value as
soon as the motive lying immediately behind it is
discovered.
Fundamental aspect: Kant's, Hegel's, Schopen-
hauer's, the sceptical and epochistical, the histori-
fying and the pessimistic attitudes all have a
moral origin. I have found no one who has
dared to criticise the moral valuations, and I soon
turned my back upon the meagre attempts that
have been made to describe the evolution of these
feelings (by English and German Darwinians).
How can Spinoza's position, his denial and
repudiation of the moral values, be explained ?
(It was the result of his Theodicy ! )
411.
Morality regarded as the highest form of
protection. Our world is either the work and
expression (the modus) of God, in which case it
must be in the highest degree perfect (Leibnitz's
## p. 330 (#354) ############################################
330
THE WILL TO POWER.
conclusion . . . ),—and no one doubted that he
knew what perfection must be like,—and then all
evil can only be apparent (Spinoza is more radical,
he says this of good and evil), or it must be a part
of God's high purpose (a consequence of a particu-
larly great mark of favour on God's part, who thus
allows man to choose between good and evil : the
privilege of being no automaton; "freedom," with
the ever-present danger of making a mistake and
of choosing wrongly. . . . See Simplicius, for
instance, in the commentary to Epictetus).
Or our world is imperfect; evil and guilt are
real, determined, and are absolutely inherent to
its being; in that case it cannot be the real
world: consequently knowledge can only be a
way of denying the world, for the latter is error
which may be recognised as such. This is
Schopenhauer's opinion, based upon Kantian
first principles. Pascal was still more desperate :
he thought that even knowledge must be corrupt
and false—that revelation is a necessity if only
in order to recognise that the world should be
denied.
412.
Owing to our habit of believing in uncondi-
tional authorities, we have grown to feel a
profound need for them : indeed, this feeling is
so strong that, even in an age of criticism such
as Kant's was, it showed itself to be superior to
the need for criticism, and, in a certain sense, was
able to subject the whole work of critical acumen,
and to convert it to its own use. It proved its
## p. 331 (#355) ############################################
CRITICISM OF PHILOSOPHY.
331
superiority once more in the generation which
followed, and which, owing to its historical
instincts, naturally felt itself drawn to a relative
view of all authority, when it converted even the
Hegelian philosophy of evolution (history re-
christened and called philosophy) to its own use,
and represented history as being the self-revela-
tion and self-surpassing of moral ideas. Since
Plato, philosophy has lain under the dominion of
morality. Even in Plato's predecessors, moral
interpretations play a most important rôle (Anaxi-
mander declares that all things are made to perish
as a punishment for their departure from pure
being; Heraclitus thinks that the regularity of
phenomena is a proof of the morally correct
character of evolution in general).
413.
The progress of philosophy has been hindered
most seriously hitherto through the influence of
moral arrières-pensées.
414.
9
In all ages, “ fine feelings" have been regarded
as arguments, “heaving breasts” have been the
bellows of godliness, convictions have been the
"criteria” of truth, and the need of opposition
has been the note of interrogation affixed to
wisdom. This falseness and fraud permeates the
whole history of philosophy. But for a few
respected sceptics, no instinct for intellectual
uprightness is to be found anywhere. Finally,
## p. 332 (#356) ############################################
332
THE WILL TO POWER,
Kant guilelessly sought to make this thinker's
corruption scientific by means of his concept,
practical reason. " He expressly invented a
reason which, in certain cases, would allow one
not to bother about reason—that is to say, in cases
where the heart's desire, morality, or “duty” are
the motive power.
415
Hegel : his popular side, the doctrine of war
and of great men. Right is on the side of the
victorious : he (the victorious man) stands for the
progress of mankind.
His is an attempt at
proving the dominion of morality by means of
history.
Kant: a kingdom of moral values withdrawn
from us, invisible, real.
Hegel : a demonstrable process of evolution,
the actualisation of the kingdom of morality.
We shall not allow ourselves to be deceived
either in Kant's or Hegel's way :-We no longer
believe, as they did, in morality, and therefore have
no philosophies to found with the view of justify-
ing morality. Criticism and history have no
charm for us in this respect: what is their charm,
then ?
416.
The importance of German philosophy (Hegel),
the thinking out of a kind of pantheism which
would not reckon evil, error, and suffering as
arguments against godliness. This grand initia-
tive was misused by the powers that were (State,
## p. 333 (#357) ############################################
CRITICISM OF PHILOSOPHY.
333
etc. ) to sanction the rights of the people that
happened to be paramount.
Schopenhauer appears as a stubborn opponent
of this idea ; he is a moral man who, in order to
keep in the right concerning his moral valuation,
finally becomes a denier of the world. Ultimately
he becomes a "mystic. "
I myself have sought an æsthetic justification
of the ugliness in this world. I regarded the
desire for beauty and for the persistence of certain
forms as a temporary preservative and recupera-
tive measure: what seemed to me to be funda-
mentally associated with pain, however, was the
eternal lust of creating and the eternal compulsion
to destroy.
We call things ugly when we look at them with
the desire of attributing some sense, some new
sense, to what has become senseless: it is the
accumulated power of the creator which compels
him to regard what has existed hitherto as no
longer acceptable, botched, worthy of being sup-
pressed-ugly!
417.
My first solution of the problem: Dionysian
wisdom. The joy in the destruction of the most
noble thing, and at the sight of its gradual undoing,
regarded as the joy over what is coming and what
lies in the future, which triumphs over actual
things, however good they may be. Dionysian :
temporary identification with the principle of life
(voluptuousness of the martyr included).
My innovations. The Development of Pessim-
## p. 334 (#358) ############################################
334
THE WILL TO POWER.
ism: intellectual pessimism; moral criticism, the
dissolution of the last comfort. Knowledge, a
sign of decay, veils by means of an illusion all
strong action; culture isolates, is unfair and
therefore strong.
(1) My fight against decay and the increas-
ing weakness of personality. I sought a new
centrum.
(2) The impossibility of this endeavour is
recognised.
(3) I therefore travelled farther along the road
of dissolution and along it I found new sources
of strength for individuals. We must be destroyers !
-I perceived that the state of dissolution is one in
which individual beings are able to arrive at a kind
of perfection not possible hitherto, it is an image and
isolated example of life in general. To the para-
lysing feeling of general dissolution and imperfec-
tion, I opposed the Eternal Recurrence,
418.
People naturally seek the picture of life in that
philosophy which makes them most cheerful-
that is to say, in that philosophy which gives the
highest sense of freedom to their strongest instinct.
This is probably the case with me.
419.
German philosophy, as a whole, -Leibnitz,
Kant, Hegel, Schopenhauer, to mention the
greatest, - is the most out-and-out form of
.
## p. 335 (#359) ############################################
CRITICISM OF PHILOSOPHY.
335
"
66
romanticism and home-sickness that has ever yet
existed : it is a yearning for the best that has
ever been known on earth. One is at home no-
where ; that which is ultimately yearned after is a
place where one can somehow feel at home; be-
cause there alone one would like to be at home, and
that place is the Greek world !
But it is precisely
in that direction that all bridges are broken down
-save, of course, the rainbow of concepts! And
the latter lead everywhere, to all the homes and
“ fatherlands” that ever existed for Greek souls !
Certainly, one must be very light and thin in
order to cross these bridges ! But what happiness
lies even in this desire for spirituality, almost for
ghostliness! With it, how far one is from the
press and bustle" and the mechanical boorish-
ness of the natural sciences, how far from the
vuigar din of “modern ideas”! One wants to get
back to the Greeks via the Fathers of the Church,
from North to South, from formulæ to forms; the
passage out of antiquity-Christianity—is still a
source of joy as a means of access to antiquity,
as a portion of the old world itself, as a glistening
mosaic of ancient concepts and ancient valuations.
Arabesques, scroll-work, rococo of scholastic
abstractions—always better, that is to say, finer
and more slender, than the peasant and plebeian
reality of Northern Europe, and still a protest
on the part of higher intellectuality against the
peasant war and insurrection of the mob which
have become master of the intellectual taste of
Northern Europe, and which had its leader in a
man as great and unintellectual as Luther :--in
## p. 336 (#360) ############################################
336
THE WILL TO POWER.
this respect German philosophy belongs to the
Counter-Reformation, it might even be looked
upon as related to the Renaissance, or at least to
the will to Renaissance, the will to get ahead with
the discovery of antiquity, with the excavation of
ancient philosophy, and above all of pre-Socratic
philosophy—the most thoroughly dilapidated of
all Greek temples ! Possibly, in a few hundred
years, people will be of the opinion that all
German philosophy derived its dignity from this
fact, that step by step it attempted to reclaim the
soil of antiquity, and that therefore all demands
for "originality” must appear both petty and
foolish when compared with Germany's higher
claim to having refastened the bonds which
seemed for ever rent-the bonds which bound us to
the Greeks, the highest type of “men "ever evolved
hitherto. To-day we are once more approach-
ing all the fundamental principles of the cosmogony
which the Greek mind in Anaximander, Hera-
clitus, Parmenides, Empedocles, Democritus, and
Anaxagoras, was responsible for. Day by day
we are growing more Greek; at first, as is only
natural, the change remains confined to concepts
and valuations, and we hover around like Grecis-
ing spirits : but it is to be hoped that some day
our body will also be involved ! Here lies (and
has always lain) my hope for the German nation.
420.
I do not wish to convert anybody to philosophy:
it is both necessary and perhaps desirable that the
## p. 337 (#361) ############################################
CRITICISM OF PHILOSOPHY.
337
philosopher should be a rare plant. Nothing is
more repugnant to me than the scholarly praise
of philosophy which is to be found in Seneca and
Cicero. Philosophy has not much in common
with virtue. I trust I may be allowed to say that
even the scientific man is a fundamentally different
person from the philosopher. What I most desire
is, that the genuine notion "philosopher" should
not completely perish in Germany.
There are so
many incomplete creatures in Germany already
who would fain conceal their ineptitude beneath
such noble names.
421.
I must set up the highest ideal of a philosopher.
Learning is not everything! The scholar is the
sheep in the kingdom of learning; he studies be-
cause he is told to do so, and because others have
done so before him.
422.
The superstition concerning philosophers: They
are confounded with men of science. As if the
value of things were inherent in them and required
only to be held on to tightly! To what extent
are their researches carried on under the influence
of values which already prevail (their hatred of
appearance of the body, etc. )? Schopenhauer
concerning morality (scorn of Utilitarianism).
Ultimately the confusion
goes
far that
Darwinism is regarded as philosophy, and thus at
the present day power has gone over to the men
of science. Even Frenchmen like Taine prosecute
Y
SO
VOL. I.
## p. 338 (#362) ############################################
338
THE WILL TO POWER.
research, or mean to prosecute research, without
being already in possession of a standard of
4 valuation. Prostration before “facts” of a kind
of cult. As a matter of fact, they destroy the
existing valuations.
The explanation of this misunderstanding. The
man who is able to command is a rare phenomenon;
he misinterprets himself. What one wants to do,
above all, is to disclaim all authority and to
attribute it to circumstances. In Germany the
critic's estimations belong to the history of
awakening manhood. Lessing, etc. (Napoleon
concerning Goethe). As a matter of fact, the
movement is again made retrograde owing to
German romanticism: and the fame of German
philosophy relies upon. it as if it dissipated the
danger of scepticism and could demonstrate faith.
Both tendencies culminate in Hegel : at bottom,
what he did was to generalise the fact of German
criticism and the fact of German romanticism,-a
kind of dialectical fatalism, but to the honour of
intellectuality, with the actual submission of the
philosopher to reality. The critic prepares the way :
that is all 1
With Schopenhauer the philosopher's mission
dawns; it is felt that the object is to determine
values; still under the dominion of eudemonism.
The ideal of Pessimism.
423
Theory and practice. This is a pernicious dis-
tinction, as if there were an instinct of knowledge,
1
!
## p. 339 (#363) ############################################
CRITICISM OF PHILOSOPHY.
339
which, without inquiring into the utility or harm-
fulness of a thing, blindly charged at the truth;
and then that, apart from this instinct, there were
the whole world of practical interests.
In contradiction of this, I try to show what
instincts are active behind all these pure theorists,
—and how the latter, as a whole, under the
dominion of their instincts, fatally make for some-
thing which to their minds is "truth," to their
minds and only to their minds. The struggle
between systems, together with the struggle
between epistemological scruples, is one which
involves very special instincts (forms of vitality, of
decline, of classes, of races, etc. ).
The so-called thirst for knowledge may be traced
to the lust of appropriation and of conquest: in
obedience to this lust the senses, memory, and
the instincts, etc. , were developed. The quickest
possible reduction of the phenomena, economy,
the accumulation of spoil from the world of know-
ledge (i. e. that portion of the world which has
been appropriated and made manageable). .
Morality is therefore such a curious science,
because it is in the highest degree practical : the
purely scientific position, scientific uprightness, is
thus immediately abandoned, as soon as morality
calls for replies to its questions. Morality says:
I require certain answers—reasons, arguments;
scruples may come afterwards, or they may not
come at all.
“ How must one act ? " If one considers that
one is dealing with a supremely evolved type-a
type which has been “dealt with" for countless.
## p. 340 (#364) ############################################
340
THE WILL TO POWER.
thousands of years, and in which everything has
become instinct, expediency, automatism, fatality,
the urgency of this moral question seems rather
funny.
“How must one act? " Morality has always
been a subject of misunderstanding: as a matter
of fact, a certain species, which was constituted to
act in a certain way, wished to justify itself by
making its norm paramount.
“How must one act ? ” this is not a cause, but
an effect. Morality follows, the ideal comes
at the end.
On the other hand, the appearance of moral
scruples (or in other words, the coming to conscious-
ness of the values which guide action) betray a
certain morbidness; strong ages and people do
not ponder over their rights, nor over the principles
of action, over instinct or over reason. Conscious-
ness is a sign that the real morality—that is to say,
the certainty of instinct which leads to a definite
course of action-is going to the dogs. . . . Every
time a new world of consciousness is created, the
moralists are signs of a lesion, of impoverishment
and of disorganisation. Those who are deeply
instinctive fear bandying words over duties : among
them are found pyrrhonic opponents of dialectics
and of knowableness in general. . . . A virtue is
refuted with a “for. " . . .
Thesis : The appearance of moralists belongs
to periods when morality is declining.
Thesis : The moralist is a dissipator of moral
instincts, however much he may appear to be their
restorer.
## p. 341 (#365) ############################################
CRITICISM OF PHILOSOPHY.
341
Thesis : That which really prompts the action
of a moralist is not a moral instinct, but the
instincts of decadence, translated into the forms of
morality (he regards the growing uncertainty of
the instincts as corruption).
Thesis : The instincts of decadence which, thanks
to moralists, wish to become master of the in-
stinctive morality of stronger races and ages,
are :
(1) The instincts of the weak and of the botched;
(2) The instincts of the exceptions, of the
anchorites, of the unhinged, of the abortions of
quality or of the reverse;
(3) The instincts of the habitually suffering, who
require a noble interpretation of their condition,
and who therefore require to be as poor physi-
ologists as possible.
424.
The humbug of the scientific spirit. -One should
not affect the spirit of science, when the time to
be scientific is not yet at hand; but even the
genuine investigator has to abandon vanity, and
has to affect a certain kind of method which is
not yet seasonable. Neither should we falsify
things and thoughts, which we have arrived at
differently, by means of a false arrangement of
deduction and dialectics. It is thus that Kant in
his "morality” falsifies his inner tendency to
"
psychology; a more modern example of the same
thing is Herbert Spencer's Ethics. A man should
neither conceal nor misrepresent the facts con-
cerning the way in which he conceived his
## p. 342 (#366) ############################################
342
THE WILL TO POWER.
thoughts. The deepest and most inexhaustible
books will certainly always have something of the
aphoristic and impetuous character of Pascal's
Pensées. The motive forces and valuations have
lain long below the surface; that which comes
uppermost is their effect.
I guard against all the humbug of a false
scientific spirit :
(1) In respect of the manner of demonstration,
if it does not correspond to the genesis of the
thoughts;
(2) In respect of the demands for methods which,
at a given period in science, may be quite
impossible;
(3) In respect of the demand for objectivity, for
cold impersonal treatment, where, as in the case
of all valuations, we describe ourselves and our
intimate experiences in a couple of words. There
are ludicrous forms of vanity, as, for instance,
Sainte-Beuve's. He actually worried himself all
his life because he had shown some warmth or
passion either “pro” or “con," and he would fain
have lied that fact out of his life.
425.
" Objectivity” in the philosopher : moral in-
difference in regard to one's self, blindness in regard
to either favourable or fatal circumstances. Un-
scrupulousness in the use of dangerous means;
perversity and complexity of character considered
as an advantage and exploited.
My profound indifference to myself: I refuse
## p. 343 (#367) ############################################
CRITICISM OF PHILOSOPHY.
343
to derive any advantage from my knowledge, nor
do I wish to escape any disadvantages which it
may entail.
whether there is any truth in it, one might be
allowed to ask whether there is not perhaps a
fundamental relationship between morality and
illness? Regarded as
Regarded as a whole, could not the
improvement of mankind"-that is to say, the
unquestionable softening, humanising, and taming
which the European has undergone within the
last two centuries—be regarded as the result of a
long course of secret and ghastly suffering, failure,
abstinence, and grief? Has illness made “ Euro-
peans » "better"? "Or, put into other words, is
not our modern soft-hearted European morality,
which could be likened to that of the Chinese,
perhaps an expression of physiological deteriora-
tion? . . . It cannot be denied, for instance, that
wherever history shows us "man” in a state of
particular glory and power, his type is always
dangerous, impetuous, and boisterous, and cares
O
"
## p. 316 (#340) ############################################
316
THE WILL TO POWER,
»
little for humanity; and perhaps, in those cases
in which it seems otherwise, all that was required
was the courage or subtlety to see sufficiently
below the surface in psychological matters, in
order even in them to discover the general pro-
position : "the more healthy, strong, rich, fruitful,
and enterprising a man may feel, the more
immoral he will be as well. " A terrible thought, to
which one should on no account give way. Pro-
vided, however, that one take a few steps forward
with this thought, how wondrous does the future
then appear! What will then be paid for more
dearly on earth, than precisely this very thing
which we are all trying to promote, by all means
in our power—the humanising, the improving,
and the increased “civilisation" of man? Noth-
ing would then be more expensive than virtue :
for by means of it the world would ultimately be
turned into a hospital: and the last conclusion of
wisdom would be, “everybody must be everybody
else's nurse. " Then we should certainly have
attained to the “Peace on earth," so long desired!
But how little "joy we should find in each
other's company”! How little beauty, wanton
spirits, daring, and danger! So few “actions"
which would make life on earth worth living!
Ah! and no longer any “deeds”!
“ deeds”! But have not
all the great things and deeds which have re-
mained fresh in the memory of men, and which
have not been destroyed by time, been immoral
in the deepest sense of the word ? . .
"
## p. 317 (#341) ############################################
A CRITICISM OF MORALITY.
317
396.
66
The priests—and with them the half-priests or
philosophers of all ages—have always called that
doctrine true, the educating influence of which
was a benevolent one or at least seemed som
that is to say, tended to " improve. ” In this way
they resemble an ingenuous plebeian empiric and
miracle-worker who, because he had tried a
certain poison as a cure, declared it to be no
poison. By their fruits ye shall know them”
that is to say, " by our truths. ” This has been
the reasoning of priests until this day. They
have squandered their sagacity, with results that
have been sufficiently fatal, in order to make the
“proof of power” (or the proof" by the fruits ")
pre-eminent and even supreme arbiter over all
other forms of proof. “That which makes good
must be good ; that which is good cannot lie”.
these are their inexorable conclusions "that
which bears good fruit must consequently be
true; there is no other criterion of truth. ”
But to the extent to which“ improving" acts as
an argument, deteriorating must also act as a refuta-
tion. The error can be shown to be an error, by
examining the lives of those who represent it: a
false step, a vice can refute. . . . This indecent
form of opposition, which comes from below and
behind-the doglike kind of attack, has not died
out either. Priests, as psychologists, never dis-
covered anything more interesting than spying out
the secret vices of their adversaries--they prove
their Christianity by looking about for the world's
.
.
>
## p. 318 (#342) ############################################
318
THE WILL TO POWER.
filth. They apply this principle more particu-
larly to the greatest on earth, to the geniuses :
readers will remember how Goethe has been
attacked on every conceivable occasion in Ger-
many (Klopstock and Herder were among the
first to give a "good example" in this respect-
birds of a feather flock together).
"
397.
One must be very immoral in order to make
people moral by deeds. The moralist's means are
the most terrible that have ever been used; he
who has not the courage to be an immoralist in
deeds may be fit for anything else, but not for
the duties of a moralist.
Morality is a menagerie; it assumes that iron
bars may be more useful than freedom, even for
the creatures it imprisons; it also assumes that
there are animal-tamers about who do not shrink
from terrible means, and who are acquainted with
the use of red-hot iron. This terrible species,
which enters into a struggle with the wild animal,
is called “priests. "
Man, incarcerated in an iron cage of errors, has
become a caricature of man; he is sick, emaciated,
ill-disposed towards himself, filled with a loathing
of the impulses of life, filled with a mistrust of
all that is beautiful and happy in life—in fact,
he is a wandering monument of misery. How
shall we ever succeed in vindicating this pheno-
## p. 319 (#343) ############################################
A CRITICISM OF MORALITY.
319
menon- this artificial, arbitrary, and recent mis-
carriage—the sinner—which the priests have bred
on their territory?
.
.
In order to think fairly of morality, we must
put two biological notions in its place: the taming
of the wild beasts, and the rearing of a particular
species.
The priests of all ages have always pretended
that they wished to "improve. "
improve. " . . . But we, of
another persuasion, would laugh if a lion-tamer
ever wished to speak to us of his “improved
animals. As a rule, the taming of a beast is only
achieved by deteriorating it: even the moral man
is not a better man; he is rather weaker
member of his species. But he is less harm-
ful.
398.
What I want to make clear, with all the means
in my power, is :-
(a) That there is no worse confusion than that
which confounds rearing and taming: and these
two things have always been confused. . . .
Rearing, as I understand it, is a means of hus-
banding the enormous powers of humanity in
such a way that whole generations may build
upon the foundations laid by their progenitors-
not only outwardly, but inwardly, organically,
developing from the already existing stem and
growing stronger. .
(6) That there is an exceptional danger in
believing that mankind as a whole is developing
.
## p. 320 (#344) ############################################
320
THE WILL TO POWER.
and growing stronger, if individuals are seen to
grow more feeble and more equally mediocre.
Humanity-mankind is an abstract thing: the
object of rearing, even in regard to the most
individual cases, can only be the strong man
(the man who has no breeding is weak, dissipated,
and unstable).
6. CONCLUDING REMARKS CONCERNING THE
CRITICISM OF MORALITY.
399.
These are the things I demand of you--how-
ever badly they may sound in your ears: that
you subject moral valuations themselves to
criticism. That you should put a stop to your
instinctive moral impulse-which in this case
demands submission and not criticism-with the
question: "why precisely submission ? " That
this yearning for a “why? ”—for a criticism of
morality should not only be your present form of
morality, but the sublimest of all moralities, and
an honour to yourselves and to the age you live
in. That your honesty, your will, may give an
account of itself, and not deceive you: "why
· not? "-Before what tribunal ?
400.
The three postulates -
All that is ignoble is high (the protest of the
“vulgar man ”).
All that is contrary to Nature is high (the
protest of the physiologically botched).
## p. 321 (#345) ############################################
A CRITICISM OF MORALITY,
321
All that is of average worth is high (the pro-
test of the herd, of the “mediocre ").
Thus in the history of morality a will to power
finds expression, by means of which, either the
slaves, the oppressed, the bungled and the botched,
those that suffer from themselves, or the mediocre,
attempt to make those valuations prevail which
favour their existence.
From a biological standpoint, therefore, the
phenomenon Morality is of a highly suspicious
nature. Up to the present, morality has developed
at the cost of: the ruling classes and their specific
instincts, the well - constituted and beautiful
natures, the independent and privileged classes in
all respects.
Morality, then, is a sort of counter-movement
opposing Nature's endeavours to arrive at a higher
type. Its effects are: mistrust of life in general:
(in so far as its tendencies are felt to be immoral),
--hostility towards the senses inasmuch as the
highest values are felt to be opposed to the
higher instincts),-Degeneration and self-destruc-
tion of “higher natures,” because it is precisely in
them that the conflict becomes conscious.
-
401.
Which values have been paramount hitherto ?
Morality as the leading value in all phases of
philosophy (even with the Sceptics). Result: this
world is no good, a “true world” must exist
somewhere.
What is it that here determines the highest
х
VOL. I.
## p. 322 (#346) ############################################
322
THE WILL TO POWER.
value? What, in sooth, is morality? The instinct
of decadence; it is the exhausted and the dis-
inherited who take their revenge in this way and
play the masters.
Historical proof: philosophers have always been
decadents and always in the pay of Nihilistic
religions.
The instinct of decadence appears as the will
to power. The introduction of its system of
means: its means are absolutely immoral.
General aspect: the values that have been
highest hitherto have been a special instance of
the will to power ; morality itself is a particular
instance of immorality.
1
Why the Antagonistic Values always succumbed.
1. How was this actually possible? Question :
why did life and physiological well-constitutedness
succumb everywhere? Why was there no affirma-
tive philosophy, no affirmative religion ?
The historical signs of such movements: the
pagan religion. Dionysos versus the Christ.
The Renaissance. Art.
2. The strong and the weak: the healthy and
the sick; the exception and the rule. There is
no doubt as to who is the stronger.
General view of history : Is man an exception in
the history of life on this account? -An objection
to Darwinism. The means wherewith the weak suc-
ceed in ruling have become: instincts, “ humanity,”
institutions. "
3. The proof of this rule on the part of the
## p. 323 (#347) ############################################
A CRITICISM OF MORALITY.
323
weak is to be found in our political instincts, in
our social values, in our arts, and in our science,
*
The instincts of decadence have become master
of the instincts of ascending life. . . . The will to
nonentity has prevailed over the will to life!
Is this true? is there not perhaps a stronger
guarantee of life and of the species in this victory
of the weak and the mediocre -is it not perhaps
only a means in the collective movement of life, a
mere slackening of the pace, a protective measure
against something even more dangerous ?
Suppose the strong were masters in all respects,
even in valuing: let us try and think what their
attitude would be towards illness, suffering, and
sacrifice! Self-contempt on the part of the weak
would be the result: they would do their utmost
to disappear and to extirpate their kind, And
would this be desirable-should we really like a
world in which the subtlety, the consideration, the
intellectuality, the plasticity-in fact, the whole
influence of the weak-was lacking ? *
* TRANSLATOR'S NOTE. -Werealise here the great differ-
ence between Nietzsche and those who draw premature con-
clusions from Darwinism. There is no brutal solution of
modern problems in Nietzsche's philosophy. He did not
advocate anything so ridiculous as the total suppression of
the weak and the degenerate. What he wished to resist and
to overthrow was their supremacy, their excessive power. He
felt that there was a desirable and stronger type which was
in need of having its hopes, aspirations, and instincts upheld
in defiance of Christian values.
## p. 324 (#348) ############################################
324
THE WILL TO POWER,
>
We have seen two “ wills to power” at war (in
this special case we had a principle: that of agree-
ing with the one that has hitherto succumbed, and
of disagreeing with the one that has hitherto
triumphed): we have recognised the “real world”
as a “world of lies, and morality as a form of
immorality. We do not say “the stronger is
wrong. "
We have understood what it is that has deter-
mined the highest values hitherto, and why the
latter should have prevailed over the opposite
value: it was numerically the stronger.
If we now purify the opposite value of the in-
fection, the half-heartedness, and the degeneration,
with which we identify it, we restore Nature to
the throne, free from moralic acid.
402.
Morality, a useful error; or, more clearly still,
a necessary and expedient lie according to the
greatest and most impartial of its supporters.
403.
One ought to be able to acknowledge the truth
up to that point where one is sufficiently elevated
no longer to require the disciplinary school of moral
error. —When one judges life morally, it disgusts
one.
Neither should false personalities be invented;
one should not say, for instance, “ Nature is cruel. "
It is precisely when one perceives that there is no
## p. 325 (#349) ############################################
A CRITICISM OF MORALITY.
325
such central controlling and responsible force that
one is relieved!
Evolution of man. A. He tried to attain to
a certain power over Nature and over
himself. (Morality was necessary in
order to make man triumph in his
struggle with Nature and the “wild
animal. ")
B. If power over Nature has been attained,
this power can be used as a help in
our development: Will to Power as a
self-enhancing and self-strengthening
principle.
404.
Morality may be regarded as the illusion of
a species, fostered with the view of urging the
individual to sacrifice himself to the future, and
seemingly granting him such a very great value,
that with that self-consciousness he may tyrannise
over, and constrain, other sides of his nature, and
find it difficult to be pleased with himself.
We ought to be most profoundly thankful for
what morality has done hitherto: but now it is
no more than a burden which may prove fatal.
Morality itself in the form of honesty urges us
to deny morality.
405.
To what extent is the self-destruction of morality
still a sign of its own strength? We Europeans
have within us the blood of those who were ready
to die for their faith; we have taken morality
## p. 326 (#350) ############################################
326
THE WILL TO POWER.
frightfully seriously, and there is nothing which
we have not, at one time, sacrificed to it. On the
other hand, our intellectual subtlety has been
reached essentially through the vivisection of our
consciences. We do not yet know the "whither”
towards which we are urging our steps, now that
we have departed from the soil of our forebears.
But it was on this very soil that we acquired the
strength which is now driving us from our homes
in search of adventure, and it is thanks to that
strength that we are now in mid-sea, surrounded
by untried possibilities and things undiscovered-
we can no longer choose, we must be conquerors,
now that we have no land in which we feel at
home and in which we would fain "survive. " A
concealed "yea” is driving us forward, and it is
stronger than all our “nays. " Even our strength
no longer bears with us in the old swampy land:
we venture out into the open, we attempt the task.
The world is still rich and undiscovered, and even
to perish were better than to be half-men or
poisonous men. Our very strength itself urges
us to take to the sea; there where all suns have
hitherto sunk we know of a new world.
9
## p. 327 (#351) ############################################
III.
CRITICISM OF PHILOSOPHY.
I. GENERAL REMARKS.
406.
LET us rid ourselves of a few superstitions
which heretofore have been fashionable among
philosophers!
407.
Philosophers are prejudiced against appearance,
change, pain, death, the things of the body, the
senses, fate, bondage, and all that which has no
purpose.
In the first place, they believe in: absolute
knowledge, (2) in knowledge for its own sake,
(3) in virtue and happiness as necessarily related,
(4) in the recognisability of men's acts. They are
led by instinctive determinations of values, in
which former cultures are reflected (more danger-
ous cultures too).
408.
What have philosophers lacked? (1) A sense
of history, (2) a knowledge of physiology, (3) a
## p. 328 (#352) ############################################
328
THE WILL TO POWER.
goal in the future. —The ability to criticise without
irony or moral condemnation.
409.
Philosophers have had (1) from times im-
memorial a wonderful capacity for the contradictio
in adjecto, (2) they have always trusted concepts
as unconditionally as they have mistrusted the
senses : it never seems to have occurred to them
that notions and words are our inheritance of past
ages in which thinking was neither very clear nor
very exact.
What seems to dawn upon philosophers last of
all: that they must no longer allow themselves to
be presented with concepts already conceived, nor
must they merely purify and polish up those con-
cepts; but they must first make them, create them,
themselves, and then present them and get people
to accept them.
Up to the present, people have
trusted their concepts generally, as if they had
been a wonderful dowry from some kind of
wonderland: but they constitute the inheritance
of our most remote, most foolish, and most intelli-
gent forefathers. This piety towards that which
already exists in us is perhaps related to the moral
element in science. What we needed above all is
absolute scepticism towards all traditional concepts
(like that which a certain philosopher may already
have possessed—and he was Plato, of course : for
he taught the reverse).
S
## p. 329 (#353) ############################################
CRITICISM OF PHILOSOPHY.
329
410.
Profoundly mistrustful towards the dogmas of
the theory of knowledge, I liked to look now out
of this window, now out of that, though I took
good care not to become finally fixed anywhere,
indeed I, should have thought it dangerous to
have done so-though finally: is it within the
range of probabilities for an instrument to criticise
its own fitness ? What I noticed more particu-
larly was, that no scientific scepticism or dog-
matism has ever arisen quite free from all arrières
pensées—that it has only a secondary value as
soon as the motive lying immediately behind it is
discovered.
Fundamental aspect: Kant's, Hegel's, Schopen-
hauer's, the sceptical and epochistical, the histori-
fying and the pessimistic attitudes all have a
moral origin. I have found no one who has
dared to criticise the moral valuations, and I soon
turned my back upon the meagre attempts that
have been made to describe the evolution of these
feelings (by English and German Darwinians).
How can Spinoza's position, his denial and
repudiation of the moral values, be explained ?
(It was the result of his Theodicy ! )
411.
Morality regarded as the highest form of
protection. Our world is either the work and
expression (the modus) of God, in which case it
must be in the highest degree perfect (Leibnitz's
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THE WILL TO POWER.
conclusion . . . ),—and no one doubted that he
knew what perfection must be like,—and then all
evil can only be apparent (Spinoza is more radical,
he says this of good and evil), or it must be a part
of God's high purpose (a consequence of a particu-
larly great mark of favour on God's part, who thus
allows man to choose between good and evil : the
privilege of being no automaton; "freedom," with
the ever-present danger of making a mistake and
of choosing wrongly. . . . See Simplicius, for
instance, in the commentary to Epictetus).
Or our world is imperfect; evil and guilt are
real, determined, and are absolutely inherent to
its being; in that case it cannot be the real
world: consequently knowledge can only be a
way of denying the world, for the latter is error
which may be recognised as such. This is
Schopenhauer's opinion, based upon Kantian
first principles. Pascal was still more desperate :
he thought that even knowledge must be corrupt
and false—that revelation is a necessity if only
in order to recognise that the world should be
denied.
412.
Owing to our habit of believing in uncondi-
tional authorities, we have grown to feel a
profound need for them : indeed, this feeling is
so strong that, even in an age of criticism such
as Kant's was, it showed itself to be superior to
the need for criticism, and, in a certain sense, was
able to subject the whole work of critical acumen,
and to convert it to its own use. It proved its
## p. 331 (#355) ############################################
CRITICISM OF PHILOSOPHY.
331
superiority once more in the generation which
followed, and which, owing to its historical
instincts, naturally felt itself drawn to a relative
view of all authority, when it converted even the
Hegelian philosophy of evolution (history re-
christened and called philosophy) to its own use,
and represented history as being the self-revela-
tion and self-surpassing of moral ideas. Since
Plato, philosophy has lain under the dominion of
morality. Even in Plato's predecessors, moral
interpretations play a most important rôle (Anaxi-
mander declares that all things are made to perish
as a punishment for their departure from pure
being; Heraclitus thinks that the regularity of
phenomena is a proof of the morally correct
character of evolution in general).
413.
The progress of philosophy has been hindered
most seriously hitherto through the influence of
moral arrières-pensées.
414.
9
In all ages, “ fine feelings" have been regarded
as arguments, “heaving breasts” have been the
bellows of godliness, convictions have been the
"criteria” of truth, and the need of opposition
has been the note of interrogation affixed to
wisdom. This falseness and fraud permeates the
whole history of philosophy. But for a few
respected sceptics, no instinct for intellectual
uprightness is to be found anywhere. Finally,
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332
THE WILL TO POWER,
Kant guilelessly sought to make this thinker's
corruption scientific by means of his concept,
practical reason. " He expressly invented a
reason which, in certain cases, would allow one
not to bother about reason—that is to say, in cases
where the heart's desire, morality, or “duty” are
the motive power.
415
Hegel : his popular side, the doctrine of war
and of great men. Right is on the side of the
victorious : he (the victorious man) stands for the
progress of mankind.
His is an attempt at
proving the dominion of morality by means of
history.
Kant: a kingdom of moral values withdrawn
from us, invisible, real.
Hegel : a demonstrable process of evolution,
the actualisation of the kingdom of morality.
We shall not allow ourselves to be deceived
either in Kant's or Hegel's way :-We no longer
believe, as they did, in morality, and therefore have
no philosophies to found with the view of justify-
ing morality. Criticism and history have no
charm for us in this respect: what is their charm,
then ?
416.
The importance of German philosophy (Hegel),
the thinking out of a kind of pantheism which
would not reckon evil, error, and suffering as
arguments against godliness. This grand initia-
tive was misused by the powers that were (State,
## p. 333 (#357) ############################################
CRITICISM OF PHILOSOPHY.
333
etc. ) to sanction the rights of the people that
happened to be paramount.
Schopenhauer appears as a stubborn opponent
of this idea ; he is a moral man who, in order to
keep in the right concerning his moral valuation,
finally becomes a denier of the world. Ultimately
he becomes a "mystic. "
I myself have sought an æsthetic justification
of the ugliness in this world. I regarded the
desire for beauty and for the persistence of certain
forms as a temporary preservative and recupera-
tive measure: what seemed to me to be funda-
mentally associated with pain, however, was the
eternal lust of creating and the eternal compulsion
to destroy.
We call things ugly when we look at them with
the desire of attributing some sense, some new
sense, to what has become senseless: it is the
accumulated power of the creator which compels
him to regard what has existed hitherto as no
longer acceptable, botched, worthy of being sup-
pressed-ugly!
417.
My first solution of the problem: Dionysian
wisdom. The joy in the destruction of the most
noble thing, and at the sight of its gradual undoing,
regarded as the joy over what is coming and what
lies in the future, which triumphs over actual
things, however good they may be. Dionysian :
temporary identification with the principle of life
(voluptuousness of the martyr included).
My innovations. The Development of Pessim-
## p. 334 (#358) ############################################
334
THE WILL TO POWER.
ism: intellectual pessimism; moral criticism, the
dissolution of the last comfort. Knowledge, a
sign of decay, veils by means of an illusion all
strong action; culture isolates, is unfair and
therefore strong.
(1) My fight against decay and the increas-
ing weakness of personality. I sought a new
centrum.
(2) The impossibility of this endeavour is
recognised.
(3) I therefore travelled farther along the road
of dissolution and along it I found new sources
of strength for individuals. We must be destroyers !
-I perceived that the state of dissolution is one in
which individual beings are able to arrive at a kind
of perfection not possible hitherto, it is an image and
isolated example of life in general. To the para-
lysing feeling of general dissolution and imperfec-
tion, I opposed the Eternal Recurrence,
418.
People naturally seek the picture of life in that
philosophy which makes them most cheerful-
that is to say, in that philosophy which gives the
highest sense of freedom to their strongest instinct.
This is probably the case with me.
419.
German philosophy, as a whole, -Leibnitz,
Kant, Hegel, Schopenhauer, to mention the
greatest, - is the most out-and-out form of
.
## p. 335 (#359) ############################################
CRITICISM OF PHILOSOPHY.
335
"
66
romanticism and home-sickness that has ever yet
existed : it is a yearning for the best that has
ever been known on earth. One is at home no-
where ; that which is ultimately yearned after is a
place where one can somehow feel at home; be-
cause there alone one would like to be at home, and
that place is the Greek world !
But it is precisely
in that direction that all bridges are broken down
-save, of course, the rainbow of concepts! And
the latter lead everywhere, to all the homes and
“ fatherlands” that ever existed for Greek souls !
Certainly, one must be very light and thin in
order to cross these bridges ! But what happiness
lies even in this desire for spirituality, almost for
ghostliness! With it, how far one is from the
press and bustle" and the mechanical boorish-
ness of the natural sciences, how far from the
vuigar din of “modern ideas”! One wants to get
back to the Greeks via the Fathers of the Church,
from North to South, from formulæ to forms; the
passage out of antiquity-Christianity—is still a
source of joy as a means of access to antiquity,
as a portion of the old world itself, as a glistening
mosaic of ancient concepts and ancient valuations.
Arabesques, scroll-work, rococo of scholastic
abstractions—always better, that is to say, finer
and more slender, than the peasant and plebeian
reality of Northern Europe, and still a protest
on the part of higher intellectuality against the
peasant war and insurrection of the mob which
have become master of the intellectual taste of
Northern Europe, and which had its leader in a
man as great and unintellectual as Luther :--in
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THE WILL TO POWER.
this respect German philosophy belongs to the
Counter-Reformation, it might even be looked
upon as related to the Renaissance, or at least to
the will to Renaissance, the will to get ahead with
the discovery of antiquity, with the excavation of
ancient philosophy, and above all of pre-Socratic
philosophy—the most thoroughly dilapidated of
all Greek temples ! Possibly, in a few hundred
years, people will be of the opinion that all
German philosophy derived its dignity from this
fact, that step by step it attempted to reclaim the
soil of antiquity, and that therefore all demands
for "originality” must appear both petty and
foolish when compared with Germany's higher
claim to having refastened the bonds which
seemed for ever rent-the bonds which bound us to
the Greeks, the highest type of “men "ever evolved
hitherto. To-day we are once more approach-
ing all the fundamental principles of the cosmogony
which the Greek mind in Anaximander, Hera-
clitus, Parmenides, Empedocles, Democritus, and
Anaxagoras, was responsible for. Day by day
we are growing more Greek; at first, as is only
natural, the change remains confined to concepts
and valuations, and we hover around like Grecis-
ing spirits : but it is to be hoped that some day
our body will also be involved ! Here lies (and
has always lain) my hope for the German nation.
420.
I do not wish to convert anybody to philosophy:
it is both necessary and perhaps desirable that the
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CRITICISM OF PHILOSOPHY.
337
philosopher should be a rare plant. Nothing is
more repugnant to me than the scholarly praise
of philosophy which is to be found in Seneca and
Cicero. Philosophy has not much in common
with virtue. I trust I may be allowed to say that
even the scientific man is a fundamentally different
person from the philosopher. What I most desire
is, that the genuine notion "philosopher" should
not completely perish in Germany.
There are so
many incomplete creatures in Germany already
who would fain conceal their ineptitude beneath
such noble names.
421.
I must set up the highest ideal of a philosopher.
Learning is not everything! The scholar is the
sheep in the kingdom of learning; he studies be-
cause he is told to do so, and because others have
done so before him.
422.
The superstition concerning philosophers: They
are confounded with men of science. As if the
value of things were inherent in them and required
only to be held on to tightly! To what extent
are their researches carried on under the influence
of values which already prevail (their hatred of
appearance of the body, etc. )? Schopenhauer
concerning morality (scorn of Utilitarianism).
Ultimately the confusion
goes
far that
Darwinism is regarded as philosophy, and thus at
the present day power has gone over to the men
of science. Even Frenchmen like Taine prosecute
Y
SO
VOL. I.
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THE WILL TO POWER.
research, or mean to prosecute research, without
being already in possession of a standard of
4 valuation. Prostration before “facts” of a kind
of cult. As a matter of fact, they destroy the
existing valuations.
The explanation of this misunderstanding. The
man who is able to command is a rare phenomenon;
he misinterprets himself. What one wants to do,
above all, is to disclaim all authority and to
attribute it to circumstances. In Germany the
critic's estimations belong to the history of
awakening manhood. Lessing, etc. (Napoleon
concerning Goethe). As a matter of fact, the
movement is again made retrograde owing to
German romanticism: and the fame of German
philosophy relies upon. it as if it dissipated the
danger of scepticism and could demonstrate faith.
Both tendencies culminate in Hegel : at bottom,
what he did was to generalise the fact of German
criticism and the fact of German romanticism,-a
kind of dialectical fatalism, but to the honour of
intellectuality, with the actual submission of the
philosopher to reality. The critic prepares the way :
that is all 1
With Schopenhauer the philosopher's mission
dawns; it is felt that the object is to determine
values; still under the dominion of eudemonism.
The ideal of Pessimism.
423
Theory and practice. This is a pernicious dis-
tinction, as if there were an instinct of knowledge,
1
!
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CRITICISM OF PHILOSOPHY.
339
which, without inquiring into the utility or harm-
fulness of a thing, blindly charged at the truth;
and then that, apart from this instinct, there were
the whole world of practical interests.
In contradiction of this, I try to show what
instincts are active behind all these pure theorists,
—and how the latter, as a whole, under the
dominion of their instincts, fatally make for some-
thing which to their minds is "truth," to their
minds and only to their minds. The struggle
between systems, together with the struggle
between epistemological scruples, is one which
involves very special instincts (forms of vitality, of
decline, of classes, of races, etc. ).
The so-called thirst for knowledge may be traced
to the lust of appropriation and of conquest: in
obedience to this lust the senses, memory, and
the instincts, etc. , were developed. The quickest
possible reduction of the phenomena, economy,
the accumulation of spoil from the world of know-
ledge (i. e. that portion of the world which has
been appropriated and made manageable). .
Morality is therefore such a curious science,
because it is in the highest degree practical : the
purely scientific position, scientific uprightness, is
thus immediately abandoned, as soon as morality
calls for replies to its questions. Morality says:
I require certain answers—reasons, arguments;
scruples may come afterwards, or they may not
come at all.
“ How must one act ? " If one considers that
one is dealing with a supremely evolved type-a
type which has been “dealt with" for countless.
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THE WILL TO POWER.
thousands of years, and in which everything has
become instinct, expediency, automatism, fatality,
the urgency of this moral question seems rather
funny.
“How must one act? " Morality has always
been a subject of misunderstanding: as a matter
of fact, a certain species, which was constituted to
act in a certain way, wished to justify itself by
making its norm paramount.
“How must one act ? ” this is not a cause, but
an effect. Morality follows, the ideal comes
at the end.
On the other hand, the appearance of moral
scruples (or in other words, the coming to conscious-
ness of the values which guide action) betray a
certain morbidness; strong ages and people do
not ponder over their rights, nor over the principles
of action, over instinct or over reason. Conscious-
ness is a sign that the real morality—that is to say,
the certainty of instinct which leads to a definite
course of action-is going to the dogs. . . . Every
time a new world of consciousness is created, the
moralists are signs of a lesion, of impoverishment
and of disorganisation. Those who are deeply
instinctive fear bandying words over duties : among
them are found pyrrhonic opponents of dialectics
and of knowableness in general. . . . A virtue is
refuted with a “for. " . . .
Thesis : The appearance of moralists belongs
to periods when morality is declining.
Thesis : The moralist is a dissipator of moral
instincts, however much he may appear to be their
restorer.
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CRITICISM OF PHILOSOPHY.
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Thesis : That which really prompts the action
of a moralist is not a moral instinct, but the
instincts of decadence, translated into the forms of
morality (he regards the growing uncertainty of
the instincts as corruption).
Thesis : The instincts of decadence which, thanks
to moralists, wish to become master of the in-
stinctive morality of stronger races and ages,
are :
(1) The instincts of the weak and of the botched;
(2) The instincts of the exceptions, of the
anchorites, of the unhinged, of the abortions of
quality or of the reverse;
(3) The instincts of the habitually suffering, who
require a noble interpretation of their condition,
and who therefore require to be as poor physi-
ologists as possible.
424.
The humbug of the scientific spirit. -One should
not affect the spirit of science, when the time to
be scientific is not yet at hand; but even the
genuine investigator has to abandon vanity, and
has to affect a certain kind of method which is
not yet seasonable. Neither should we falsify
things and thoughts, which we have arrived at
differently, by means of a false arrangement of
deduction and dialectics. It is thus that Kant in
his "morality” falsifies his inner tendency to
"
psychology; a more modern example of the same
thing is Herbert Spencer's Ethics. A man should
neither conceal nor misrepresent the facts con-
cerning the way in which he conceived his
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THE WILL TO POWER.
thoughts. The deepest and most inexhaustible
books will certainly always have something of the
aphoristic and impetuous character of Pascal's
Pensées. The motive forces and valuations have
lain long below the surface; that which comes
uppermost is their effect.
I guard against all the humbug of a false
scientific spirit :
(1) In respect of the manner of demonstration,
if it does not correspond to the genesis of the
thoughts;
(2) In respect of the demands for methods which,
at a given period in science, may be quite
impossible;
(3) In respect of the demand for objectivity, for
cold impersonal treatment, where, as in the case
of all valuations, we describe ourselves and our
intimate experiences in a couple of words. There
are ludicrous forms of vanity, as, for instance,
Sainte-Beuve's. He actually worried himself all
his life because he had shown some warmth or
passion either “pro” or “con," and he would fain
have lied that fact out of his life.
425.
" Objectivity” in the philosopher : moral in-
difference in regard to one's self, blindness in regard
to either favourable or fatal circumstances. Un-
scrupulousness in the use of dangerous means;
perversity and complexity of character considered
as an advantage and exploited.
My profound indifference to myself: I refuse
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CRITICISM OF PHILOSOPHY.
343
to derive any advantage from my knowledge, nor
do I wish to escape any disadvantages which it
may entail.
