Nietzsche: The Will to Power. Friedrich NietzscheЧитать онлайн книгу.
the parasite of the second: the second is a bestower of his abundance. How is confusion possible?
When he who was exhausted came forth with the bearing of a very active and energetic man (when degeneration implied a certain excess of spiritual and nervous discharge), he was mistaken for the wealthy man. He inspired terror. The cult of the madman is also always the cult of him who is rich in vitality, and who is a powerful man. The fanatic, the one possessed, the religious epileptic, all eccentric creatures have been regarded as the highest types of power: as divine.
This kind of strength which inspires terror seemed to be, above all, divine: this was the starting-point of authority; here wisdom was interpreted, hearkened to, and sought. Out of this there was developed, everywhere almost, a will to "deify," i.e., to a typical degeneration of spirit, body, and nerves: an attempt to discover the road to this higher form of being. To make oneself ill or mad, to provoke the symptoms of serious disorder—was called getting stronger, becoming more superhuman, more terrible and more wise. People thought they would thus attain to such wealth of power, that they would be able to dispense it. Wheresoever there have been prayers, some one has been sought who had something to give away.
What led astray, here, was the experience of intoxication. This increases the feeling of power to the highest degree, therefore, to the mind of the ingenuous, it is power. On the highest altar of power the most intoxicated man must stand, the ecstatic. (There are two causes of intoxication: superabundant life, and a condition of morbid nutrition of the brain.)
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Acquired, not inherited exhaustion: (1) inadequate nourishment, often the result of ignorance concerning diet, as, for instance, in the case of scholars; (2) erotic precocity: the damnation more especially of the youth of France—Parisian youths, above all, who are already dirtied and ruined when they step out of their lycées into the world, and who cannot break the chains of despicable tendencies; ironical and scornful towards themselves—galley-slaves despite all their refinement (moreover, in the majority of cases, already a symptom of racial and family decadence, as all hypersensitiveness is; and examples of the infection of environment: to be influenced by one's environment is also a sign of decadence); (3) alcoholism, not the instinct but the habit, foolish imitation, the cowardly or vain adaptation to a ruling fashion. What a blessing a Jew is among Germans! See the obtuseness, the flaxen head, the blue eye, and the lack of intellect in the face, the language, and the bearing; the lazy habit of stretching the limbs, and the need of repose among Germans—a need which is not the result of overwork, but of the disgusting excitation and over-excitation caused by alcohol.
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A theory of exhaustion.—Vice, the insane (also artists), the criminals, the anarchists—these are not the oppressed classes, but the outcasts of the community of all classes hitherto.
Seeing that all our classes are permeated by these elements, we have grasped the fact that modern society is not a "society" or a "body," but a diseased agglomeration of Chandala,—a society which no longer has the strength even to excrete.
To what extent living together for centuries has very much deepened sickliness:
modern virtuee }
modern intellect } as forms of disease.
modern science }
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The state of corruption.—The interrelation of all forms of corruption should be understood, and the Christian form (Pascal as the type), as also the socialistic and communistic (a result of the Christian), should not be overlooked (from the standpoint of natural science, the highest conception of society according to socialists, is the lowest in the order of rank among societies); the "Beyond" —corruption: as though outside the real world of Becoming there were a world of Being.
Here there must be no compromise, but selection, annihilation, and war—the Christian Nihilistic standard of value must be withdrawn from all things and attacked beneath every disguise ... for instance, from modern sociology, music, and Pessimism (all forms of the Christian ideal of values).
Either one thing or the other is true—that is to say, tending to elevate the type man....
The priest, the shepherd of souls, should be looked upon as a form of life which must be suppressed. All education, hitherto, has been helpless, adrift, without ballast, and afflicted with the contradiction of values.
Either one thing or the other is true—that is to say, tending to elevate the type man....
The priest, the shepherd of souls, should be looked upon as a form of life which must be suppressed. All education, hitherto, has been helpless, adrift, without ballast, and afflicted with the contradiction of values.
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If Nature have no pity on the degenerate, it is not therefore immoral: the growth of physiological and moral evils in the human race, is rather the result of morbid and unnatural morality. The sensitiveness of the majority of men is both morbid and unnatural.
Why is it that mankind is corrupt in a moral and physiological respect? The body degenerates if one organ is unsound. The right of altruism cannot be traced to physiology, neither can the right to help and to the equality of fate: these are all premiums for degenerates and failures.
There can be no solidarity in a society containing unfruitful, unproductive, and destructive members, who, by the bye, are bound to have offspring even more degenerate than they are themselves.
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Decadence exercises a profound and perfectly unconscious influence, even over the ideals of science: all our sociology is a proof of this proposition, and it has yet to be reproached with the fact that it has only the experience of society in the process of decay, and inevitably takes its own decaying instincts as the basis of sociological judgment.
The declining vitality of modern Europe formulates its social ideals in its decaying instincts: and these ideals are all so like those of old and effete races, that they might be mistaken for one another.
The gregarious instinct, then,—now a sovereign power,—is something totally different from the instinct of an aristocratic society: and the value of the sum depends upon the value of the units constituting it.... The whole of our sociology knows no other instinct than that of the herd, i.e., of a multitude of mere ciphers—of which every cipher has "equal rights," and where it is a virtue to be——naught....
The valuation with which the various forms of society are judged to-day is absolutely the same with that which assigns a higher place to peace than to war: but this principle is contrary to the teaching of biology, and is itself a mere outcome of decadent life. Life is a result of war, society is a means to war.... Mr. Herbert Spencer was a decadent in biology, as also in morality (he regarded the triumph of altruism as a desideratum!!!).
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After thousands of years of error and confusion, it is my good fortune to have rediscovered the road which leads to a Yea and to a Nay.
I teach people to say Nay in the face of all that makes for weakness and exhaustion.
I teach people to say Yea in the face of all that makes for strength, that preserves strength, and justifies the feeling of strength.
Up to the present, neither the one nor the other has been taught; but rather virtue, disinterestedness, pity, and even the negation of life. All these are values proceeding from exhausted people.
After having pondered over the physiology of exhaustion for some time, I was led to the question: to what extent the judgments of exhausted people had percolated into the world of values.
The result at which I arrived was as startling as it could possibly be—even for one like myself who was already at home in many a strange world: I found that all prevailing values—that is to say, all those which had gained ascendancy over humanity, or at least over its tamer portions, could be traced back to the