Nietzsche: The Will to Power. Friedrich NietzscheЧитать онлайн книгу.
falsity on the part of man to imagine a being according to his own petty standard, who is a beginning, a "thing-in-itself," and who appears to him good, wise, mighty, and precious; for thus he suppresses in thoughts all the causality by means of which every kind of goodness, wisdom, and power comes into existence and has value. In short, elements of the most recent and most conditional origin were regarded not as evolved, but as spontaneously generated and "things-in-themselves," and perhaps as the cause of all things.... Experience teaches us that, in every case in which a man has elevated himself to any great extent above the average of his fellows, every high degree of power always involves a corresponding degree of freedom from Good and Evil as also from "true" and "false," and cannot take into account what goodness dictates: the same holds good of a high degree of wisdom—in this case goodness is just as much suppressed as truthfulness, justice, virtue, and other popular whims in valuations. In fact, is it not obvious that every high degree of goodness itself presupposes a certain intellectual myopia and obtuseness? as also an inability to distinguish at a great distance between true and false, useful and harmful?—not to mention the fact that a high degree of power in the hands of the highest goodness might lead to the most baleful consequences ("the suppression of evil"). In sooth it is enough to perceive with what aspirations the "God of Love" inspires His believers: they ruin mankind for the benefit of "good men." In practice, this same God has shown Himself to be a God of the most acute myopia, devilry, and impotence, in the face of the actual arrangement of the universe, and from this the value of His conception may be estimated. Knowledge and wisdom can have no value in themselves, any more than goodness can: the goal they are striving after must be known first, for then only can their value or worthlessness be judged—a goal might be imagined which would make excessive wisdom a great disadvantage (if, for instance, complete deception were a prerequisite to the enhancement of life; likewise, if goodness were able to paralyse and depress the main springs of the great passions)....
Taking our human life as it is, it cannot be denied that all "truth," "goodness," "holiness," and "Godliness" in the Christian sense, have hitherto shown themselves to be great dangers—even now mankind is in danger of perishing owing to an ideal which is hostile to life.
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Let any one think of the loss which all human institutions suffer, when a divine and transcendental, higher sphere is postulated which must first sanction these institutions! By recognising their worth in this sanction alone (as in the case of marriage, for instance) their natural dignity is reduced, and under certain circumstances denied.... Nature is spitefully misjudged in the same ratio as the anti-natural notion of a God is held in honour. "Nature" then comes to mean no more than "contemptible," "bad." ...
The fatal nature of a belief in God as the reality of the highest moral qualities: through it, all real values were denied and systematically regarded as valueless. Thus Anti-Nature ascended the throne. With relentless logic the last step was reached, and this was the absolute demand to deny Nature.
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By pressing the doctrine of disinterestedness and love into the foreground, Christianity by no means elevated the interests of the species above those of the individual. Its real historical effect, its fatal effect, remains precisely the increase of egotism, of individual egotism, to excess (to the extreme which consists in the belief in individual immortality). The individual was made so important and so absolute, by means of Christian values, that he could no longer be sacrificed, despite the fact that the species can only be maintained by human sacrifices. All "souls" became equal before God: but this is the most pernicious of all valuations! If one regards individuals as equals, the demands of the species are ignored, and a process is initiated which ultimately leads to its ruin. Christianity is the reverse of the principle of selection. If the degenerate and sick man ("the Christian") is to be of the same value as the healthy man ("the pagan"), or if he is even to be valued higher than the latter, as Pascal's view of health and sickness would have us value him, the natural course of evolution is thwarted and the unnatural becomes law.... In practice this general love of mankind is nothing more than deliberately favouring all the suffering, the botched, and the degenerate: it is this love that has reduced and weakened the power, responsibility, and lofty duty of sacrificing men. According to the scheme of Christian values, all that remained was the alternative of self-sacrifice, but this vestige of human sacrifice, which Christianity conceded and even recommended, has no meaning when regarded in the light of rearing a whole species. The prosperity of the species is by no means affected by the sacrifice of one individual (whether in the monastic and ascetic manner, or by means of crosses, stakes, and scaffolds, as the "martyrs" of error). What the species requires is the suppression of the physiologically botched, the weak and the degenerate: but it was precisely to these people that Christianity appealed as a preservative force, it simply strengthened that natural and very strong instinct of all the weak which bids them protect, maintain, and mutually support each other. What is Christian "virtue" and "love of men," if not precisely this mutual assistance with a view to survival, this solidarity of the weak, this thwarting of selection? What is Christian altruism, if it is not the mob-egotism of the weak which divines that, if everybody looks after everybody else, every individual will be preserved for a longer period of time?... He who does not consider this attitude of mind as immoral, as a crime against life, himself belongs to the sickly crowd, and also shares their instincts.... Genuine love of mankind exacts sacrifice for the good of the species—it is hard, full of self-control, because it needs human sacrifices. And this pseudo-humanity which is called Christianity, would fain establish the rule that nobody should be sacrificed.
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Nothing could be more useful and deserves more promotion than systematic Nihilism in action.—As I understand the phenomena of Christianity and pessimism, this is what they say: "We are ripe for nonentity, for us it is reasonable not to be." This hint from "reason" in this case, is simply the voice of selective Nature.
On the other hand, what deserves the most rigorous condemnation, is the ambiguous and cowardly infirmity of purpose of a religion like Christianity,—or rather like the Church,—which, instead of recommending death and self-destruction, actually protects all the botched and bungled, and encourages them to propagate their kind.
Problem: with what kind of means could one lead up to a severe form of really contagious Nihilism—a Nihilism which would teach and practise voluntary death with scientific conscientiousness (and not the feeble continuation of a vegetative sort of life with false hopes of a life after death)?
Christianity cannot be sufficiently condemned for having depreciated the value of a great cleansing Nihilistic movement (like the one which was probably in the process of formation), by its teaching of the immortality of the private individual, as also by the hopes of resurrection which it held out: that is to say, by dissuading people from performing the deed of Nihilism which is suicide.... In the latter's place it puts lingering suicide, and gradually a puny, meagre, but durable life; gradually a perfectly ordinary, bourgeois, mediocre life, etc.
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Christian moral quackery.—Pity and contempt succeed each other at short intervals, and at the sight of them I feel as indignant as if I were in the presence of the most despicable crime. Here error is made a duty—a virtue, misapprehension has become a knack, the destructive instinct is systematised under the name of "redemption"; here every operation becomes a wound, an amputation of those very organs whose energy would be the prerequisite to a return of health. And in the best of cases no cure is effected; all that is done is to exchange one set of evil symptoms for another set.... And this pernicious nonsense, this systematised profanation and castration of life, passes for holy and sacred; to be in its service, to be an instrument of this art of healing—that is to say, to be a priest, is to be rendered distinguished, reverent, holy, and sacred. God alone could have been the Author of this supreme art of healing; redemption is only possible as a revelation, as an act of grace, as an unearned gift, made by the Creator Himself.
Proposition I.: Spiritual healthiness is regarded as morbid, and creates suspicion....
Proposition II.: The prerequisites of a strong, exuberant