Genealogy of Morals | Friedrich Nietzsche | Modern | Sound Book | English | 1/4
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prefaced in the genealogy of morals by friedrich nietzsche this is a librivox recording all librivox recordings are in the public domain for more information or to volunteer please visit librivox.org recording by jeffrey church the genealogy of morals by friedrich nietzsche translated by Horace P Samuel preface 1 your unknown we know errs ourselves to ourselves this has its own good reason we have never searched for ourselves how should it then come to pass that we should ever find ourselves rightly has it been said where your treasure is there will your heart be also our treasure is there where stand the hive's of our knowledge it is to those hives that we are always striving as boring creatures of flight and as the honey gatherers of the Spirit we care really in our hearts only for one thing to bring something home to the hive as far as the rest of life with its so-called experiences is concerned which of us has even sufficient serious interest or sufficient time in our dealings with such points of life we are I fear never properly to the point to be precise our heart is not there and certainly not our ear rather like one who delighting in a divine distraction or sunken in the seas of his own soul in whose ear the clock has just thundered with all its force its 12 strokes of noon suddenly wakes up and asks himself what has in point of fact just struck so do we at times rub afterwards as it were our puzzled ears and ask in complete astonishment and complete embarrassment through what have we in point of fact just lived further who are we in point of fact and count after they have struck as I explained all the 12 throbbing beats of the clock of our experience of our life of our being ah and count wrong in the endeavor of necessity we remain strangers to ourselves we understand ourselves not in ourselves we are bound to be mistaken four of us holds good to all eternity the motto each one is farthest away from himself as far as ourselves are concerned we are not knowers to my thoughts concerning the genealogy of our moral prejudices for they constitute the issue of in this polemic have their first bald and provisional expression and that collection of aphorisms entitled human all too human a book for free minds the writing of which was begun in Sorrento during a winter which allowed me to gaze over the broad and dangerous territory through which my mind had up to that time wandered this took place in the winter of 1876 to 77 the thoughts themselves are older they were in their substance already the same thoughts which I take up again and the following treatises we hope that they have derived benefit from the long interval that they have grown riper clearer stronger more complete the fact however that I still cling to them even now that in the meanwhile they have always held faster by each other have in fact grown out of their original shape and into each other all this strengthens in my mind the joyous confidence that they must have been originally neither separate disconnected capricious nor sporadic phenomena but have sprung from a common root from a fundamental Fiat of knowledge whose Empire reached to the souls depth and that ever grew more definite in its voice and more definite in its demands that is the only state of affairs that is proper in the case of a philosopher we have no right to be disconnected we must neither err disconnected lee nor strike the truth disconnected Lee rather with a necessity with which a tree bears its fruit so do our thoughts our values our yeses and noes and ifs and weathers grow connected and interrelated mutual witnesses of one will one health one Kingdom one Sun as to whether they are to your taste these fruits of ours but what matters is that to the trees what matters that to us us the philosophers three owing to a scrupulous 'ti peculiar to myself which I confess reluctantly it concerns indeed morality a scrupulous 'ti which manifests itself in my life at such an early period with so much spontaneity with so chronic a persistence and so keen in opposition to environment epic precedent and ancestry that I should have been almost entitled to style it my a priori my curiosity and my suspicion felt themselves but times bound to halt the question of what in point of actual fact was the origin of our good and of our evil indeed at the boyish age of 13 the problem of the origin of evil already haunted me at an age when games in God divide one's heart I devoted to that problem my first childish attempt at the literary game my first philosophic essay and as regards my infantile solution of the problem well I gave quite properly the honour to God and made him the father of evil did my own a priori demand that precise solution from me that knew immortal or at least a moral a priori and that categorical imperative which was its voice but oh how hostile to the content article and help pregnant with – which since then I have given more and more attention and indeed what is more than attention fortunately I soon learned to separate theological from moral prejudices and I gave up looking for any supernatural origin of evil a certain amount of historical and fill a logical education to say nothing of an innate Faculty of psychological discrimination par excellence succeeded in transforming almost immediately my original problem into the following one under what conditions did man invent for himself those judgments of values good and evil and what intrinsic value do they possess in themselves have they up to the present hindered or advanced human well-being are they a symptom of the distress impoverishment and degeneration of human life or conversely is it in them that is manifested the fullness the strength and the will of life its courage its self-confidence its future on this point I found it has rooted in my mind the most diverse answers I established distinctions in periods peoples and castes I became a specialist in my problem and from my answers grew new questions new investigations new conjectures new probabilities until at last I had a land of my own and a soil of my own a whole secret world growing and flowering like hidden gardens of whose existence no one could have an inkling oh how happy are we finders of knowledge provided that we know how to keep silent sufficiently long for my first impulse to publish something of my hypotheses concerning the origin of morality I owe to a clear well written and even precocious little book in which a perverse and vicious kind of moral philosophy your real English kind was definitely presented to me for the first time and this attracted me with that magnetic attraction inherent in that is diametrically opposed and antithetical to one's own ideas the title of that book was the origin of moral emotions its author dr. Paul Ray the year of its appearance 1877 I may almost say that I have never read anything in which every single dogma and conclusion has called forth from me so emphatic a negation as did that book I'll be at a negation untainted by either peak or intolerance I referred accordingly both in season and out of season in the previous works at which I was then working to the arguments of that book not to refute them for what have I got to do with mere refutation –zz but substituting as it is natural to a positive mind for an improbable theory one which is more probable and occasionally no doubt for one philosophic error or another in that early period I gave as I have said the first public expression to those theories of origin to which these essays are devoted but with a clumsiness which I was the last to conceal from myself for I was as yet cramped being still without a special language for these special subjects still frequently liable to relapse and of vacillation to go into details compare what I say in human all too human part one about the parallel early history of good and evil ever ISM 45 namely their origin from the castes of the aristocrats and the slaves similarly aphorism 136 and so forth concerning the birth and value of ascetic morality similarly aphorisms 96 99 vol 2 aphorism 89 considering the morality of custom that far older and more original kind of morality which is Toto kalo different from the altruistic ethics in which dr. ray like all English moral philosophers sees the ethical thing in itself finally after ISM 92 similarly after ISM 26 in human all too human part 2 and after ISM 112 in the dawn of day concerning the origin of justice as a balance between persons of approximately equal power equilibrium as the hypothesis of all contract consequently of all law similarly concerning the origin of punishment human all too human part to aphorisms 2223 in regard to which the deterrent object is neither essential nor original as dr. ray thinks rather is it that this object is only an imported under certain definite conditions and always is something extra an additional five in reality I had set my heart at that time on something much more important than the nature of the theories of myself or others concerning the origin of morality or more precisely the real function from my view of these theories was to point an end to which they were one among many means the issue for me was the value of morality and on that subject I had to place myself in a state of abstraction in which I was almost alone with my great teacher Schopenhauer to whom that book with all its passion and inherent contradiction for that book was also a polemic turned for present help as though he were still alive the issue was strangely enough the value of the uneo istic instincts the instincts of pity self-denial and self-sacrifice which Schopenhauer had so persistently painted in golden colors daya fide and if you realized that eventually they appeared to him as it were high and dry as intrinsic values in themselves on the strength of which he uttered both to life and to himself his own negation but against these very instincts their voiced itself in my soul are more and more a fundamental mistrust a skepticism the dug even deeper and deeper and in this very instinct I saw the great danger of mankind its most sublime temptation and seduction seduction – what – nothingness in these very instincts I saw the beginning of the end stability the exhaustion that gazes backwards the will turning against life the last illness announcing itself with its own mincing melancholy I realized that the morality of pity which spread wider and wider and whose grip infected even philosophers with its disease was the most sinister symptom of our modern European civilization I realized that it was the route along which that civilization slid on its way to a new Buddhism a European Buddhism nihilism this exaggerated estimation in which modern philosophers have held pity is quite a new phenomenon up to the time philosophers were absolutely unanimous as to the worthlessness of pity and you'd only mentioned Plato Spinoza la hoja Foucault and Kant for minds is mutually different as is possible but United on one point their contempt of pity sex this problem of the value of pity and of pity morality I am an opponent of the modern infamous emasculation of our emotions seems at the first blush a mere isolated problem a note of interrogation for itself he however who once halts at this problem and learns how to put questions will experience what I experienced a new and immense Vista unfolds itself before him a sense of potentiality seizes him like a vertigo every species of doubt mistrust and fear springs up the belief in morality may and all morality totters finally a new demand voices itself let us speak out of this new demand we need a critique of moral values the value of these values is for the first time to be called into question and for this purpose a knowledge is necessary of the conditions and circumstances out of which these values grew and under which they experienced their evolution and their distortion morality as a result as a symptom as a mask as Tartuffe ism as disease as a misunderstanding but also a morality as a caused as a remedy as a stimulant as a fetter as a drug especially as such a knowledge has neither existed up to the present time newer is even now generally desired the value of these values was taken for granted as an indisputable fact which was beyond all question no one has up to the present exhibited the faintest doubt or hesitation in judging the good man to be of higher value than the evil man were a higher value with regard specifically to human progress utility and prosperity generally not forgetting the future what suppose the converse where the truth what suppose there lurked in the good man a symptom of retrogression such as a danger a temptation a poison a narcotic by means of which the present battened on the future more comfortable and less risky perhaps than its opposite but also pettier meaner so that morality would really be saddled with the guilt if the maximum potentiality of the power splendor of the human species were never to be attained so that really morality would be the danger of dangers 7 enough that after this visa had disclosed itself to me I myself had reason to search for learner bold and industrious colleagues I'm doing it even to this very day it means traversing with new clamorous questions and at the same time with new eyes the immense distance and completely unexplored land of morality of a morality which has actually existed and been actually lived and is this not practically equivalent to first discovering that land if in this context I thought amongst others of the aforesaid dr. ray I did so because I had no doubt that from the very nature of his questions he be compelled to have recourse to a truer method in order to obtain his answers have I deceived myself on that score I wished at all events to give a better direction of vision to an eye of such keenness and such impartiality I wish to direct him to the real history of morality and to warn him while there was yet time against a world of English theories that culminated in the blue vacuum of heaven other colors of course rise immediately to one's mind as being a hundred times more potent than blue for a genealogy of morals for instance grey by which I mean authentic facts capable of definite proof and having actually existed or to put it shortly the whole of that long hieroglyphic script which is so hard to decipher about the past history of human morals this script was unknown to dr. ray but he had read Darwin and so in his philosophy the Darwinian beast and that pink of modernity the demure weakling and dilettante who bites no longer shake hands politely in a fashion that is at least instructive the latter exhibiting a certain facial expression of refined and good-humoured indolence tinged with a touch of pessimism and exhaustion as if really did not pay to take all these things I mean moral problems so seriously I on the other hand think that there are no subjects which pay better for being taken seriously part of this payment is that perhaps eventually they admit of being taken gaily as gaiety indeed or to use my own language this joyful wisdom is a payment a payment for a protracted brave laborious and burrowing seriousness which it goes without saying is the attribute of but a few but on that day on which we save from the fullness of our hearts forward our old morality too is fit more material for comedy we shall have discovered a new plot and in new possibility for the Dionysian drama entitled the souls fate and he will speedily utilize it one can wager safely he the great ancient eternal dramatist of the comedy of our existence 8 if this writing be obscure to any individuals and a jar on his years I do not think that it is necessarily I who I'm to blame it is clear enough on the hypothesis which I presuppose namely that the reader has first read my previous writings and has not grudged them a certain amount of trouble it is not indeed a simple matter to get really at their essence take for instance my Zarathustra I allow no one to pass muster as knowing that book unless every single word therein has at some point wrought in him a profound wound and at some time exercised on him a profound enchantment then a not till then can he enjoy the privilege of participating reverently in this Halcyon element from which that work is born in it's sunny brilliance its distance its spaciousness its certainty in other cases the aphoristic form produces difficulty but this is only because this form is treated too casually an effort is improperly coin and cast into its final mould as far from being deciphered as soon as it has been read on the contrary it is then that first requires to be expounded of course for that purpose and art of exposition is necessary the third essay in this book provides an example of what is offered of what in such cases I call exposition an aphorism is prefixed to that s a yes a itself is its commentary certainly one quality which nowadays has been best forgotten and that is why it will take some time yet for my writings to become readable is essential in order to practice reading as an art a quality for the exercise of which it is necessary to be a cow and under nose CIM Stan's a modern man rumination SILS Maria Apprendi Dean July 1887 end of preface recording by Jeffrey Church section 1 of the genealogy of morals by Friedrich Nietzsche translated by Horace P Samuel this LibriVox recording is in the public domain recording by Jeffrey church first sa good and evil good and bad part 1 1 those English psychologists who up to the present are the only philosophers who are to be thanked for any endeavor to get as far as a history of the origin morality these men I say offer us in their own personalities no paltry problem they even have if I am to be quite frank about it in their capacity of living riddles an advantage over their books they themselves are interesting these English psychologists what do they really mean we always find them voluntarily or involuntarily at the same task of pushing to the front of the party horn Jews of our inner world and looking for the efficient governing and decisive principle in that precise quarter where the intellectual self-respect of the race would be the most reluctant to find it for example in the VIS in their Shea of habit were in forgetfulness we're in a blind and fortuitous mechanism and the association of ideas or in some factor that is purely passive reflex molecular or fundamentally stupid what is the real motive power which always impels the psychologists and precisely this direction is it an instinct for human disparagement somewhat sinister vulgar and malignant or perhaps incomprehensible even to itself or perhaps a touch of pessimistic jealousy the mistrust of disillusioned idealist who have become gloomy poisoned and bitter or a petty subconscious enmity in rancor against Christian and Plato that has conceivably never crossed the threshold of consciousness or just a vicious taste for those elements in life which are bizarre painfully paradoxical mystical and illogical or as a final alternative a dash of each of these motives a little vulgarity a little gloominess a little anti Christianity a little craving for the necessary P Quincy but I am told that it is simply a case of old frigid and tedious frogs crawling and hopping around men and inside men as if they were as thoroughly at home there as they would be in a swamp I'm opposed to this statement nay I do not believe it and if in the impossibility of knowledge one is permitted to wish so do I wish from my heart that just the converse metaphor should apply and that these analysts with their psychological microscopes should be at bottom brave proud and magnanimous animals who know how to bridle both their hearts and their smarts and have specifically trained themselves to sacrifice what is desirable to what is true any truth in fact even the simple bitter ugly repulsive unchristian and immoral truths for there are truths of that description to all honor then to the noble spirits who would fain dominate these historians and morality but it is certainly a pity that they lack the historical sense itself that they themselves are quite deserted by all the beneficent spirits of history the whole train of their thought runs as was always the way of old-fashioned philosophers on thoroughly unhistorical lines there is no doubt on this point the crass ineptitude of their genealogy of morals is immediately apparent when the question arises of ascertaining the origin of the idea and judgment of the good man had originally so speaks their decree praised and called good altruistic acts from the standpoint of those on whom they were conferred is those to whom they were useful subsequently the origin of the phrase was forgotten and altruistic acts simply because as a shear matter of habit they were praised as good came also to be felt as good as though they contained in themselves some intrinsic goodness the thing is obvious this initial derivation contains already all the typical and idiosyncratic traits of English psychologists we have utility forgetting habit and finally error the whole assemblage forming the basis of a system of values on which the higher man has up to the present prided himself as though it were a kind of privilege of man in general this pride must be brought low the system of values must lose its values is that attained now the first argument that comes ready to my hand is that the real homestead of the concept good is sought and located in the wrong place the judgment good did not originate among those to whom goodness was shown much rather has it been the good themselves that is the aristocratic powerful the high station the high-minded who have felt that they themselves were good and that their actions were good that to say of the first order in culture distinction to all the low the low minded the vulgar and the plebeian it was out of this pathos of distance that they first irrigated the right to create values for their own profit and to coin the names of such values what had they to do with utility the standpoint of utility is as alien and as in applicable as it could possibly be when we have to deal with so volcanic and effervescence of supreme values creating and demarcating as they do a hierarchy within themselves it is at this juncture that one arrives at an appreciation of the contrast to that tepid temperature which is the presupposition on which every combination of worldly wisdom and every calculation of practical expediency is always based and not for one occasional not for one exceptional and instance but chronically the pathos of nobility and distance as I have said the chronic and despotic esprit de corps and fundamental instinct of a higher dominant race coming into association with a meaner race an under race this is the origin of the antithesis of good and bad the masters right of giving names goes so far that it is permissible to look upon language itself as the expression of the power of masters they say this is that and that they feel finally every object in every event with a sound and thereby at the same time take possession of it it is because of this origin that the word good is far from having any necessary connection with altruistic acts in accordance with the superstitious belief of these moral philosophers on the contrary it is on the occasion of the decay of our esta Craddock values that the antithesis between egoistic and altruistic presses more and more heavily on the human conscience it is to use my own language the herd instinct which finds in this antithesis and expression in many ways and even then it takes a considerable time for this instinct to become sufficiently dominant for the valuation to be inextricably dependent on this antithesis as is the case in contemporary Europe for today the prejudice is predominant which acting even now with all the intensity of an obsession and brain disease holds that moral altruistic and this until I say our concepts of equal value 3 in the second place quite apart from the fact that this hypothesis as did the genesis of value good cannot be historically upheld it suffers from an inherent psychological contradiction the utility of altruistic conduct has presumably been the origin of its being praised and this origin has become forgotten but in what conceivable way is this forgetting possible as perchance the utility of such conduct ceased at some given moment the contrary is the case this utility has rather been experienced everyday at all times and is consequently a feature that obtains a new and regular emphasis with it every fresh day it follows that so far from vanishing from the consciousness so far indeed from being forgotten it must necessarily become impressed on the consciousness with ever-increasing distinctness how much more logical is that contrary theory it is not true or for that which is represented for instance by Herbert Spencer who places the concept good as essentially similar to the concept useful purposive so that in the judgments good and bad mankind is simply summarizing and investing with the sanction its unforgotten and unforgettable experiences concerning the useful purpose of and the mischievious non purposes according to this theory good is the attribute of that which has previously shown itself useful and so is able to claim to be considered valuable in the highest degree valuable in itself this method of explanation is also as I have said wrong but at any rate the explanation itself is coherent and psychologically tenable for the guidepost which first put me on the right track was this question what is the true Adam illogical significance of the various symbols for the idea good which have been coined in the various languages I then found that they all led back to the same evolution of the same idea that everywhere aristocrat Noble and the social sense is the root idea out of which have necessarily developed good in the sense of with aristocratic soul noble in the sense of with a soul of high caliber with a privileged soul a development which invariably runs parallel with that other evolution by which vulgar plebeian low are made to change finally into bad the most eloquent proof of this last contention is the German word slashed itself this word is identical with Schlicht compare flexed vague and flexor dings which originally and as yet without any sinister innuendo simply denoted the plebeian man in contrast the aristocratic and it is at the sufficiently late period of the 30 Years War that this sense becomes changed the sense now current from the standpoint of the genealogy of morals this discovery seems to be substantial the lateness of it is to be attributed to the retarding influence exercised in the modern world by Democratic prejudice in the sphere of all questions of origin this extends as will shortly be shown even to the province of Natural Science and physiology which Prime a fattie is the most objective the extent of the mischief which is caused by this prejudice once it is free of all trammels except those of its own malice particularly to ethics and history is shown by the notorious case of buckle it was in buckle that the plebeian ism of the modern spirit which is of English origin broke out once again from its a malignant soil with all the violence of a slimy volcano and with that salted rampant and vulgar eloquence with which up to the present time all volcanoes have spoken five with regard to our problem which can justly be called an intimate problem and which elects to appeal to only a limited number of years it is of no small interest to ascertain that in those words and roots which denote good we catch glimpses of that arch trait on the strength of which the aristocrats feel themselves to be beings of a higher order than their fellows indeed they call themselves and perhaps the most frequent instances simply after their superiority and power for example the powerful the lords the commanders or after the most obvious sign of their superiority as for example the rich the possessors that is the munion of Arya and the ear Iranian and Slav languages correspond but they also call themselves after some characteristic idiosyncrasy and this is the case which now concerns us they name themselves for instance the truthful this is first done by the Greek nobility whose mouthpiece is found in theogony the Megerian poet the word s flows which is coined for the purpose signifies etymologically one who is who has reality who is real who is true and then with a subjective twist the true as the truthful at this stage in the evolution of the idea it becomes the motto and party cry of the nobility and quite completes the transition to the meaning Noble so as to place outside the pale the lying vulgar man as the Agnes conceives and portrays him so finally the word after the decay of the nobility is left to delineate psychological noblesse and becomes as it were ripe and mellow in the words cacos and an die loose the plebeian and contrast to the Agathis the cowardice is emphasized this affords perhaps an inkling on what lines the etymological origin of the very ambiguous Agathis is to be investigated in the Latin malice which I placed side by side with MELAS the vulgar man can be distinguished as the dark coloured and above all as the black haired he is as the pre Aryan inhabitants of the Italian soil whose complexion form the clearest feature of distinction from the dominant blondes namely the Aryan conquering race at any rate Gaelic has afforded me the exact Tom analogue Finn for instance in the name Finn Gaul the distinctive word of the nobility finally good noble clean but originally the blond-haired man in contrast said the dark black haired aboriginals the Celts if I may make a parenthetical statement were threw out a blonde race and it is wrong to connect as Virchow still contends those traces of an essentially dark-haired population which are to be seen on the more elaborate ethnological maps of germany with any Celtic ancestry or with any admixture of Celtic blood it is in this context it is rather the pre Aryan population of Germany which surges up to these districts the same is true substantially of the whole of Europe and point of fact the subject race has finally again obtained the upper hand in complexion and the shortness of the skull and perhaps in the intellectual and social qualities who can guarantee that modern democracy still more modern anarchy and indeed that tendency to the commune the most primitive form of society which is now common to all the Socialists in Europe does not in its real essence signify a monstrous reversion and that the conquering and master race the Aryan race is not also becoming inferior physiologically I believe that I can explain the Latin bonus as the warrior my hypothesis is that I am right in deriving bonus from an older due onus compare bellum do Elam doing loom in which the word do only appears to be to be contained bonus accordingly as the man of discord variance in svayam duel as the warrior one sees what in ancient Rome the good meant for a man must not our actual German word gute mean the God like the man of God like race and be identical with a national name originally the nobles name of the Goths the grounds for the supposition do not appear a pertain that is work 6 above all there is no exception though there are opportunities for exceptions to this rule that the idea of political superiority always resolves itself into the idea of psychological superiority in those cases where the highest caste is at the same time the priestly caste and in accordance with its general characteristics confers on itself the privilege of a title which alludes specifically to its priestly function it is in these cases for instance that clean and unclean confront each other for the first time as badges of class distinction here again there develops a good and a bad in a sense which has ceased to be merely social moreover care should be taken not to take these ideas of cleaning and unclean – seriously – broadly or to symbolically all the ideas of ancient man have on the contrary got to be understood in their initial stages in a sense which is to an almost inconceivable extent crude coarse physical and narrow and above all essentially uncivil Allah call the clean man is originally only a man who washes himself who abstains from certain foods which are conducive to skin diseases who does not sleep with the unclean women of the lower classes who has a horror of blood not more not much more on the other hand the very nature of a priestly aristocracy shows the reasons why just at such an early juncture there should ensure a really dangerous sharpening and intensification of opposed values it is in fact through these opposed values that gulfs and are cleft in the social plain which a veritable Achilles of free thought would shudder to cross there is from the outset a certain disease to taint in such Secord odle aristocracy's and in the habits which prevail in such societies habits which a versus they are to action constitute a compound of introspection and explosive emotionalism as a result of which there appears that introspective morbidity and neurasthenia which adhere is almost inevitably to all priests at all times with regard however to the remedy which they themselves is in have invented for this disease the philosopher has no option but to state that it has proved itself and its effects a hundred times more dangerous than the disease from which it should have been the deliverer humanity itself is still diseased from the effects of the naivete of this priestly cure take for instance certain kinds of diet abstention from flesh fasts sexual continents flight into the wilderness a kind of we're a Mitchell isolation though of course without that system of excessive feeding and fattening which is the most efficient antidote to all the hysteria of the aesthetic ideal consider to the whole metaphysic of the priests with its war on the senses its innervation its hair-splitting consider itself hypnotism on the fake care and Brahmin principles it uses Brahman as a glass disk and obsession and that climax which we can understand only too well of an unusual society with its panacea of nothingness or God the demand for you neo Mystica with God is the demand of the Buddhist for nothingness Nirvana and nothing else and sacker total societies every element is on more dangerous scale not nearly cures and remedies but also pride revenge cunning exultation love ambition virtue morbidity further it can fairly be stated that it is on the soil of this essentially dangerous form of human society the Secord odo form that man really becomes for the first time an interesting animal that it is in this form that the soul of man has in a higher sense a team depths and become evil and those are the two fundamental forms of a superiority which up to the present man has exhibited over every other animal seven the reader will have already surmised with what ease the priestly mode valuation can branch off from the Knightly aristocratic mode and then develop into the very antithesis of the latter special impetus is given to this opposition by every occasion when the castes of the priests and warriors confront each other with mutual jealousy and cannot agree over the prize the Knightly aristocratic values are based on a careful cult of the physical on a flower and rich and even effervescing healthiness that goes considerably beyond what is necessary for maintaining life on war adventure the chase the dance the tore knee on everything in fact which is contained and strong free and joyous action the priestly aristocratic mode of valuation is we have seen based on other hypotheses it is bad enough for this class when it is a question of war yet the priests are as is notorious the worst enemies why because they are the weakest their weakness causes their heat to expand into a monstrous and sinister shape a shape which is most crafty and most poisonous the really great heaters in the history of the world have always been priests who are also the cleverest heaters in comparison with the cleverness of priestly revenge every other piece of cleverness is practically negligible human history would be to fatuous for anything were it not for the cleverness imported into it by the week take at once the most important instance all the world's efforts against the aristocrats the mighty the masters the holders of power are negligible by comparison with what has been accomplished against those classes by the Jews the Jews that priestly nation which eventually realized that the one method of affecting satisfaction on its enemies and tyrants was by means or radical transvaluation values which was at the same time an act of the cleverest revenge yet the method was only appropriate to a nation of priests to a nation of the most jealously nursed priestly revenge fulness it was the Jews who in opposition to the aristocratic equation good equals aristocratic equals beautiful equals happy equals loved by the gods dared with a terrifying logic to suggest the contrary equation and indeed to maintain with the teeth of the most profound hatred the hatred of weakness this contrary equation namely the wretched are alone the good the poor the weak the lowly are alone the good the suffering the needy the sick the loathsome are the only ones who are pious the only ones who are blessed for them alone is salvation but you on the other hand you aristocrats you men of power you are to all eternity the evil the horrible the covetous the insatiate the godless eternally also shall you be the unblessed the cursed the Damned we know who it was who reaped the heritage of this Jewish transvaluation in the context of the monstrous an inordinately fateful initiative which the Jews have exhibited in connection with this most fundamental of all declarations of war I remember the passage which came to my pen on another occasion beyond gun evil aphorism 195 that it was in fact with Jews that the revolt of the slaves begins in the sphere of morals that revolt which has behind it a history of two millennia in which at the present day has only moved out of our sight because it has achieved victory II but you understand this not you have no eyes for a force which has taken two thousand years to achieve victory there is nothing wonderful in this all lengthy processes are hard to see and to realize but this is what took place from the trunk of that tree of revenge and hate Jewish hate that most profound in sublime hate which creates ideals and changes old values to new creations the like of which has never been on earth there grew a phenomenon which is equally incomparable a new love the most profound and sublime of all kinds of love and from what other trunk could it have grown but beware of supposing that this love has soared on its upward growth as in any way a real negation of that thirst for revenge as an antithesis to the Jewish hate no the contrary is the truth this love grew out of that heat as its crown as its triumphant crown circling wider and wider amid the clarity and fullness of the Sun and pursuing in the very kingdom of light and height its goal of hatred it's victory its spoil its strategy with the same intensity with rich the roots of that tree of hate sank at everything which was deep and evil with increasing stability and increasing desire this Jesus of Nazareth the incarnate gospel of the love this Redeemer bringing salvation and victory to the poor the sick the sinful was he not really temptation in its most sinister an irresistible form temptation to take the tortuous path to those very Jewish values and those very Jewish ideals as not Israel really obtained the final goal of its sublime revenge by the tortuous path of this Redeemer for all that he might pose as Israel's adversary in Israel's destroyer is it not due to the black magic of a really great policy of revenge of a far-seeing burrowing revenge both acting and calculating with slowness that Israel himself must repudiate before all the world the actual instrument of his own revenge and nail it to the cross so there all the world that is all the enemies of Israel could nibble without suspicion at this very Beit could moreover any human mind with all its elaborate ingenuity invent api– that was more than truly dangerous anything that was even equivalent in the power of its seductive intoxicating defiling and corrupting influence to that symbol of the Holy Cross to that awful paradox of a God on the cross to that mystery of the unthinkable supreme and utter horror of the self crucifixion of a God for the salvation of man it is at least certain that sub hoc Signo Israel with its revenge and transvaluation of all values has up to the present always triumphs again over all other ideals over all more aristocratic ideals 9 but why do you talk of nobler ideals let us submit to the facts that people have triumphed or the slaves or the populace or the herd or whatever name you care to give them if this has happened through the Jews so be it in that case no nation ever had a greater mission in the world's history the masters have been done away with the morality of the vulgar has triumphed this triumph may also be called a blood poisoning it has mutually fused the races I do not dispute it but there is no doubt but that this intoxication has succeeded the redemption of the human race that is from the Masters is progressing swimmingly everything is obviously becoming Judi eyes or Christianized or vulgarized what is there in the words it seems impossible to stop the course of this poisoning through the whole body politic of mankind but it's tempo and pace may from the present time be slower more delicate quieter more discreet there is time enough in view of this context has the church nowadays any necessary purpose has it in fact a right to live or could man get on without it query tor it seems that at Federer Xandra towards this tendency instead of accelerating it well even that might be its utility the church certainly is a crude and boorish institution that is repugnant to an intelligence with any pretense of delicacy to a really modern taste should it not at any rate learn to be somewhat more subtle it alienates nowadays more than into the lures which of us would forsooth be a free thinker if there were no church it is the church which repels us not it's poison apart from the church we are like the poison this is the epilogue of freethinker to my discourse of an honorable animal as he has been given abundant proof and a democrat to boot he had up to that time listened to me and could not endure my silence but for me indeed with regard to this topic there is much on which to be silent 10 the revolt of the slaves and morals begins in the very principal resentment becoming creative and giving birth to values a resentment experienced by creatures who deprived as they are of the proper outlet of action are forced to find their compensation in an imaginary revenge while every aristocratic morality Springs from a triumphant affirmation of its own demands the slave morality says no from the very outset to what is outside itself different from itself and not itself and this know is its creative deed this Volta fasciae of this valuing standpoint this inevitable gravitation to the objective instead of back to the subjective is typical of resentment the slave morality requires is the condition of its existence and external and objective world to employ physiological terminology it requires objective stimuli to be capable of action at all its action is fundamentally a reaction the contrary is the case when we come to the aristocrat system of values it acts and grows spontaneously it merely seeks its antithesis in order to pronounce a more grateful and exultant yes to its own self it's negative conception low vulgar bad is merely a pale late born foil in comparison with its positive and fundamental conception saturated as it is with life and passion of we aristocrats we good ones be beautiful ones we happy ones when the aristocratic morality goes astray and commit sacrilege on reality this is limited to that particular sphere with which it is not sufficiently a acquainted a sphere in fact from the real knowledge of which it disdainfully defends itself it misjudges in some cases the sphere which it despises the sphere of the common vulgar man and the low people on the other hand do wait should be given to the consideration that in any case the mood of contempt of disdain of superciliousness even on the supposition that it falsely portrays the object of its contempt will always be far removed from that degree of falsity which will always characterize the attacks in effigy of course of the vindictive hatred and revenge fulness of the week in onslaughts on their enemies in point of fact there is in contempt too strong an admixture of nonchalance of casualness of boredom of impatience even of personal exultation for it to be capable of distorting its victim into a real caricature or a real monstrosity attention again should be paid to the O most benevolent nuances which for instance the Greek nobility imports into all the words by which it distinguishes the common people from itself note how continuously as kind of pity care and consideration in parts it's honeyed flavor until at last almost all the words which are applied to the vulgar man survive finally as expressions for unhappy worthy of pity compared die loose die Laius pone eros mock theros the latter two names really denoting the vulgar man as the labor slave and beast of burden and how conversely bad low unhappy have never ceased a ring in the Greek ear with a tone in which unhappy is the predominant note this is a heritage of the old noble Rishta Craddock morality which remains true to itself even in contempt let philologist remember the sense in which boy to rose a No Labels play mon Dieu stay kind su Maura used to be employed the well-born simply felt themselves too happy they did not have to manufacture their happiness artificially through looking at their enemies or in cases to talk and lie themselves into happiness as is the custom with all resentful men and similarly complete men as they were exuberant with strength and consequently necessarily energetic they were too wise to dissociate happiness from action activity becomes in their minds necessarily counted as happiness that is the etymology of boy rotten all in sharp contrast to the happiness of the weak and the oppressed with their festering venom and malignity among whom happiness appears essentially as a narcotic a deadening quietude a peace a Sabbath an innervation of the mind and relaxation of the limbs in short a purely passive phenomenon while the aristocratic man lived in confidence and openness with himself Ganesh noble born emphasizes the nuance sincere and perhaps also naive the resentful man on the other hand is neither sincere nor naive nor honest and candid with himself his soul squints his mind loves hidden crannies tortuous paths and back doors everything secret appeals to him as his world his safety his he is past master in silence in not forgetting in wading in provisional self-depreciation and self-abasement a race of such resentful men will of necessity eventually prove more prudent than any aristocratic race it will honor prudence on quite a distinct scale as in fact a paramount condition of existence while prudence among aristocratic men is apt to be tinged with a delicate flavor of luxury and refinement so among them it plays nothing like so integral apart is that complete certainty of function of the governing unconscious instincts or as indeed a certain lack of prudence such as V Hemet and valiant charge whether against danger or the enemy or as those ecstatic bursts of rage love reverence gratitude by which at all times noble souls have recognized each other when the resentment of the aristocratic man manifests itself it fulfills and exhausts itself in an immediate reaction and consequently instills no venom on the other hand it never manifests itself at all in countless instances when in the case of the feeble on weak it would be inevitable an inability to take seriously for any length of time their enemies their disasters their misdeeds that is the sign of the full strong nature's who possess a superfluity of molding plastic force that heals completely and produces forgetfulness a good example of this in the modern world is mule bull who had no memory for any insults and meanness 'as which were practiced on him and who was only incapable of forgiving because he forgot such a man indeed shakes off with the shrug many a worm which would have buried itself in another it is only in characters like these that we see the possibility supposing of course that there is such a possibility in the world of the real love of one's enemies what respect for the his enemies is found forsooth in an aristocratic man and such reverence is already a bridge to love he insists on having his enemy to himself as his distinction he tolerates no other enemy man and whose character there is nothing to despise and much to honor on the other hand imagine the enemy as the resentful man conceives him and it is here exactly that we see his work his creativeness is conceived the evil enemy the evil one and indeed that is the root idea from which he now evolves as a contrasting and corresponding figure a good one himself his very self end of section 1 recording by Jeffrey Church section two of the genealogy of morals by Friedrich Nietzsche translated by Horace B Samuel this LibriVox recording is in the public domain recording by Jeffrey church first si good and evil good and bad part 211 the method of this man is quite contrary to that of the aristocratic man who conceives the root idea good spontaneously and straight away that is to say out of himself and from that material then creates for himself a concept of bad this bad of aristocratic origin and that evil out of the cauldron of unsatisfied hatred the former and imitation and extra and additional nuance the latter on the other hand the original the beginning the essential act and the conception of a slave morality these two words bad and evil how great a difference to they mark in spite of the fact that they have an identical contrary and the idea good but the idea good is not the same much rather let the question be asked who is really evil according to the meaning of the morality of resentment in all Stern Ness let it be answered thus just the good man of the other morality just the aristocrat the powerful one the one who rules but who is distorted by the venomous eye of resentfulness into a new color a new signification a new appearance this particular point we would be the last to deny the man who learnt to know those good ones only as enemies learnt at the same time not to know them only as evil enemies and the same men who enter Paris were kept so rigorously in bounds through convention respect custom and gratitude though much more through mutual vigilance and jealousy inter Paris these men who in their relations with each other finds so many new ways of manifesting consideration self-control delicacy loyalty pride and friendship these men are in reference to what is outside their circle where the foreign element of foreign country begins not much better than beasts of prey which have been let loose they enjoy their freedom from all social control I feel that in the wilderness that can give vent with impunity to that tension which is produced by enclosure and imprisonment in the peace of society they revert to the innocence of the beasts of prey conscience like jubilant monsters who perhaps come from a ghostly bowels of murder arson rape and torture with bravado and a moral equanimity as though merely some wild students prank has been played perfectly convinced that the poet's have now an ample theme to sing and celebrate it is impossible not to recognize at the core of all these aristocratic races the beasts of prey the Magnificent blond brute avidly rampant for spoil and victory this hidden core needed an outlet from time to time the Beast must get loose again must return into the wilderness the Roman Arabic German and Japanese nobility the Homeric heroes the Scandinavian Vikings are all alike in this need it is the aristocratic races who have left the idea barbarian on all the tracks in which they have marched nay a consciousness of this very barbarianism and even a pride in it manifests itself even in their highest civilization for example when pericles says to his athenians in that celebrated funeral oration our audacity has forced away over every land and sea rearing everywhere imperishable memorials of itself for God and for evil this audacity of aristocratic races mad absurd and spasmodic as may be its expression the incalculable and fantastic nature of their enterprises Pericles sets in special relief and glory the harem with theá– of the Athenians their nonchalance and contempt for safety body life and comfort they're awful joy and intense delight and all destruction in all the ecstasy's Victor in cruelty all these features become crystallized for those who suffer thereby in the picture of the Barbarian of the evil enemy perhaps of the goth and of the Vandal the profound I see mistrust which the German provokes as soon as he arrived at power even at the present time is always still an aftermath of that inextinguishable horror with which for whole centuries Europe has regarded the wrath of the blond Teuton beast although between the old Germans and ourselves there exists scarcely a psychological let alone a physical relationship I have once called attention to the embarrassment of Hesiod when he conceived the series of social ages and endeavored to express them in gold silver and bronze you could only dispose of the contradiction with which he was confronted by the Homeric world an age magnificent indeed but at the same time so awful and so violent by making two ages out of one which he henceforth placed one behind the other first the age of the heroes and demigods as that world had remained in the memories of the aristocratic families who found therein their own ancestors secondly the bronze age as that corresponding age appeared to the descendants of the oppressed spoiled ill-treated exiled and slaved namely as an age of bronze as I have said hard cold terrible without feelings and without conscience crushing everything and bespattered everything with blood granted the truth of the theory now believed to be true that the very essence of all civilization is to train out of man the beast of prey a tame and civilized animal a domesticated animal it follows indubitably that we must regard as the real tools of civilization all those instincts of reaction and resentment by the help of which the aristocratic races together with our ideals were finally degraded and overpowered though that has not yet come to be synonymous with saying that the bearers of those tools also represent nted the civilization it is rather the contrary that is not only probable nay it is palpable today these bearers of vindictive instincts that have to be bottled up these descendants of all European and non-european slavery especially of the pre Aryan population these peoples I say represent the decline of humanity these tools of civilization are a disgrace to humanity and constitute in reality more of an argument against civilization more of a reason why civilization should be suspected one may be perfectly justified and being always afraid of the blond beast that lies at the core of all aristocratic races and in being one one's Guard but who would not a hundred times prefer to be afraid when one at the same time admires than to be immune from fear at the cost of being perpetually obsessed with a loathsome spectacle of the distorted the dwarf the stunted the envenom and is that not our fate what produces today our repulsion toward man for we suffer from man there is no doubt about it it is not fear it is rather that we have nothing more to fear from men it is that the worm man is in the foreground and Pulu lates it is that the team man the wretched mediocre and unedifying creature has learned to consider himself a goal and a pinnacle an inner meaning and historic principle a higher man yes it is that he has a certain right so to consider himself insofar as he feels that in contrast to that excess of deformity disease exhaustion and a fetus whose odor is beginning to pollute present-day Europe he at any rate has achieved a relative success he at any rate still says yes to life 12 I cannot refrain at this juncture from uttering a sigh and one last hope what is it precisely which I find intolerable that which I alone cannot get rid of which makes me choke and faint bad air bad air that something misbegotten comes near me that I must inhale the odor of the entrails of a misbegotten soul that accepted what can one not endure in the way of need privation bad weather sickness toil solitude in point of fact one manages to get over everything born as one is to a burrowing and battling existence one always returns once again to the light one always lives again one's golden hour a victory and then one stands as one was born unbreakable tents ready for something more difficult for something more distant like a bow stretched the totter by every strain but from time to time do you grant me assuming that beyond good and evil there are goddesses who can grant one glimpse grant me but one glimpse only of something perfect fully realized happy mighty triumphant of something that still gives cause for fear a glimpse of a man that justifies the existence of man a glimpse of an incarnate human happiness that realizes and redeems for the sake of which one may hold fast the belief in man for the position is this in the dwarfing and levelling of the european man lurks our greatest peril for it is this outlook which fatigues we see today nothing which wishes to be greater we surmise that the process is always still backwards still backwards towards something more attenuated more inoffensive more cunning more comfortable more mediocre more indifferent more Chinese more Christian man there is no doubt about it grows always better the destiny of Europe lies even in this than in losing the fear of man we have also lost the hope in man yeh the will to be man the sight of man now fatigues what is present-day nihilism if it is not that we are tired of man 13 but let us come back to it the problem of another or the good of the good as the resentful man has thought it out demands its solution it is not surprising that the lamb should bear a grudge against the great birds of prey but that is no reason for blaming the great birds of prey for taking the little lambs and when the lamb say among themselves those birds of prey are evil and he who is as far removed from being a bird of prey who is rather than its opposite a lamb is he not good then there is nothing to cavil at in the setting up of this ideal though it may be also that the birds of prey will regard it as little sneeringly and perchance save it to themselves we bear no grudge against them these good lambs we even like them nothing is tastier than a tender lamb to require of strength that it should not express itself is strength but it should not be a wish to overpower a wish to overthrow a wish to become master a thirst for enemies and antagonisms and triumphs is just as absurd as to require of weakness that it should express itself a strength a quantum of force is just such a quantum of movement will action rather it is nothing else than just those very phenomena of moving willing acting and can only appear otherwise in the misleading errors of language and the fundamental fallacies of Reason which have become petrified therein which understands and understands wrongly all working is conditioned by a worker by a subject and just exactly as the people separate the Lightning from the flash and interpret the latter as a thing done as the working of a subject which is called lightning so also does the popular morality separate strength from the expression of strength as though behind the strongman there existed some indifferent neutral substratum which enjoyed a Caprice and option as to whether or not it should express strength but there is no such substratum there is no being behind doing working becoming the doer is a mere appendage to the action the action is everything in point of fact that people duplicate the when they make the Lightning lighten that is a doing doing they make the same phenomenon first a cause and then secondly the effect of that cause the scientists fail to improve matters when they say force moves force causes and so on are all science is still in spite of all its coldness of all its freedom from passion a dupe of the tricks of language and has never succeeded in getting rid of that superstitious changeling the subject the atom to give another instance is just such a changeling just as the content thing in itself what wonder if the suppressed and stealthily simmering passions of revenge and hatred exploit for their own advantage their belief and indeed hold no belief with a more steadfast enthusiasm than this that the strong has the option of being weak and the bird of prey of being a lamb thereby do they win for themselves the right of attributing to the birds of prey the responsibility for being birds of prey when the oppressed downtrodden and overpowered say to themselves with a vindictive guile of weakness let us be otherwise than evil namely good and good is everyone who does not oppress who hurts no one who does not attack who does not pay back who hands over revenge to God who holds himself as we do and hiding who goes out of the way of evil and demands in short little from life like ourselves the patient the meek the just yet all this and it's cold and unprejudiced interpretation means nothing more than once for all the weak are weak it is good to do nothing for which we are not strong enough but this dismal state of affairs this prudence of the lowest order which even insects possess which in a great danger are feigned to sham death so as to avoid doing too much has thanks to the counterfeiting and self-deception of weakness come to masquerade in the pomp of an ascetic mute and expectant virtue just as though the very weakness of the week that is forsooth it's being it's working its whole unique inevitable inseparable reality we're a voluntary result something wished chosen a deed an act of merit this kind of man finds the belief in a neutral free choosing subject necessary from an instinct self-preservation of self assertion in which every lie is fain to sanctify itself subject or to use popular language the soul as perhaps proved itself the best Dogma in the world simply because it rendered possible to the word of mortal we can oppressed individuals of every kind that most sublime specimen of self-deception the interpretation of weakness as freedom of being this or being that as merit 14 well anyone look a little into right into the mystery of how ideals are manufactured in this world who has the courage to do it come here we have a Vista opened in these grimy workshops wait just a moment dear mr. inquisitive and foolhardy your I must first grow accustomed to this false changing light yes enough now speak what is happening below down yonder speak out tell what you see man of the most dangerous curiosity for now I am the listener I see nothing I hear the more it is a cautious spiteful gentle whispering and muttering together in all the corners and crannies it seems to me that they are lying a sugary softness adheres every sound weaknesses turned to merit there is no doubt about it it is just as you say further and the impotence which White's knot is turned to goodness craven baseness to meekness submission to those whom one hates to obedience namely obedience to one of whom they say that he ordered this submission they call him God the inoffensive character of the weak the very cowardice in which he is rich is standing at the door his forced necessity of waiting gain here fine names such as patience which is also called virtue not being able to avenge oneself is called not wishing to avenge oneself perhaps even forgiveness for they know not what they do we alone know what they do they also talk of the love of their enemies and sweat thereby further they are miserable there is no doubt about it all these whisperers and counterfeiters in the corners although they try to get warm by crouching close to each other but they tell me that their misery is a favour and distinction given to them by God just as one beats the dog one likes best that perhaps this misery is also a preparation a probation a training that perhaps it is still more something which will one day be compensated and paid back with a tremendous interest in gold may and happiness they call this blessedness further they are now giving me to understand that not only are they better men than the mighty the Lords of the earth whose spittle they have to lick not out of fear not at all out of fear but because God ordains that one should honor all authority not only are they better men but that they also have a better time at any rate will one day have a better time but enough enough I can endure it no longer bad air bet air these workshops where ideals are manufactures verily they reap with the Crassus lies nay just one minute you are saying nothing about the masterpieces of these virtuosos of black magic who can produce whiteness milk and innocence out of any black you like have you not noticed what a pitch of refinement is attained but a shift of the most audacious subtle ingenious and lying artist trick take care he sell our beasts full of revenge and heat what do they make forsooth out of their revenge and hate do you hear those words would you suspect if you trusted only their words that you are among men of resentment and nothing else I understand I pricked my ears up again uh-uh I hold up my nose now do I hear for the first time that which they have said so often we good we are the righteous what they demand they call not revenge but the triumph of righteousness what they hate is not their enemy know that he unrighteousness godlessness what they believe in and hope is not the hope of revenge the intoxication of sweet revenge sweeter than honey did come or call it but the victory of God of the righteous God over the godless what is left for them to love in this world is not their brothers and hate but their brothers in love as they say all the good and righteous on the earth and how do they name that which serves them as a solace against all the troubles of life their offense has McGorry of their anticipated future blessedness how do i cure right they call it the Last Judgment the advent of their kingdom the kingdom of God but in the meanwhile they live in faith in love in hope enough enough 15 in the faith in what in the love for what in the hope of what these weaklings they also forsooth wish to be strong sometime there is no doubt about it sometime there a kingdom also must come the kingdom of God is their name for it as has been mentioned they are so meek and everything yet in order to experience that Kingdom it is necessary to live long to live beyond death yes eternal life is necessary so that one can make up forever for that earthly life in faith in love in hope make up for what make up by what Dante as it seems to me made a crass mistake when with all inspiring ingenuity he placed that inscription over the gate in his hell me to made eternal love at any rate the following inscription would have a much better right to stand over the gate of the Christian paradise and its eternal blessedness me too made eternal hate granted of course that a truth may rightly stand over the gates to a lie for what is the blessedness of that paradise possibly we could quickly surmise it but it is better that it should be explicitly attested by an authority who in such matters is not only to be disparaged Thomas of Aquinas the great teacher in st. Bayati in regno Celeste II says he is gently as a lamb Vidia bones pan a stem Natur would be dito Elise Magus complicit or if we wish to hear a stronger tone a word from the mouth of a triumphant father of the church who warned his disciples against the cruel ecstasy's of the public spectacles but why faith offers us much more says he dyspeptic chapter 29 following something much stronger thanks to the redemption joys of quite another kind stand at our disposal instead of athletes we have our martyrs we wish for blood well we have the blood of Christ but what then awaits us on the day of his return of his triumph and then does he proceeded does this enraptured visionary at enim supersuit alia spectacular la última set perpetual judy CDA's la nación abuse in spiritus LA Darius come tanta sketchy Lee vests to star set tote a juice 90 vittatus uno in a hurry on toh kweh took SPECT ha coolly Lotito quid admiral with rid calm ruby gaudium we exalt inspect ins taught at Antos redness qui in calum receptor noon tiabo whom episode jove at oopss to his testicles in amos tenebrous condiments s it impress it as the provisional job governor's persecute tourists to minnijean ominous seve boris qualms itseif Lamas a variant insula tables contra cristela's liquid sentence cause Pretoria Sapientia healers philosophers quorum discs Aleppo suis muna con flag Arab bed Santa's quibbles knee Hill a day on patent area so adamant Quivers Animas out newless out known in Pristina corpora raided Taurus affirm a pant Etienne poetess know and Radha Monty neck and Minos said add-in obinata Christi tribunal pulpit on tests took Magus Trey Gaudi out en D Magus skill set vocalist with louder tones and more violent shrieks in sewer propria calamita took histrionics cognizant de salute your s multiple ignant inspect induce Auriga and Flemmi rata tortoise humans took this tikal temple and anon in game NASA's Z in ignaty oculata nice Accord they took sedum ellos vellum vivos would qui Mahlum at arrows Proteus consume insatiable and confer a query in dominum savory front he at still s D come Fabray out ot a story a feels as is shown by the whole of the following and in particular by this well-known description of the mother of Jesus from the Talmud Tertullian is adherents forth referring to the jews Sabbagh t destructors emeritus at demonium harbins he kissed them are Judah redeemed Nita's heck st lay arun Danette Calathes diverter palace sputter mentis the Decorah toss fella at accent oh potatoes hick ask them claw no diskant a su bleep poland at resurrect see say the qatar well Horta lanos detracted net lakota sioux a frequency a comment am lady our mentor would tally aspectus who talapus exalted squeals TB praetor at home soul out psycho dosed a sewer later al today president at Thomond hook yum hey vamoose Koda mundo / feedom spiritual Magnanti represent Tata Caterham qualia eliasson scree neck oculus Vedic neck our ease out of it neck in core hominis Escalade don't cradle Kiko at Ultra clay Kavya 1st and 4th row or according to others the comic and the tragic stage at Omni studio grads your / feedom so stands it written 16 let us come to a conclusion the two opposing values good and bad good and evil have fought a dreadful thousand-year fight in the world and though indubitably the second value has been for a long time in the preponderance there are not wanting places where the fortune of the fight is still undecided it can almost be said that in the meanwhile the fight reaches a higher and higher level and that in the meanwhile it has become more and more intense and always more and more psychological so that nowadays there is perhaps no more decisive mark the higher nature of the more psychological nature and to be in that sense self contradictory and to be actually still a battleground for those two opposites the symbol of this fight written in a writing which has remained worthy of perusal throughout the course of history up to the present time is called Rome against Judea Judea against Rome hitherto there has been no greater event then that fight the pudding of that question that deadly antagonism Rome found in the Jew the incarnation of the unnatural as though it were its diametrically opposed monstrosity and in Rome the Jew was held to be convicted of hatred of the whole human race and rightly so insofar as it is right to link the well-being and the future of the human race to the unconditional mastery of the aristocratic values of the Roman values what conversely did the Jews feel against Rome one can surmise it from a thousand symptoms it is sufficiently to carry one's mind back to the Johan Ian apocalypse that most obscene of all the written outbursts which has revenge on its conscience one should also appraise at its full value the profound logic of the Christian instinct when over this very book of heated Road the name of the disciple of love that self same disciple to whom it attributed that impassioned and ecstatic gospel therein lurks a portion of truth however much literary foraging may have been necessary for this purpose the Romans were the strong and aristocratic a nation stronger and more aristocratic has never existed in the world has never even been dreamed of every relic of them every inscription in raptures granted that one can divine what it is that writes the inscription the Jews conversely were that priestly nation of resentment par excellence possessed by a unique genius for popular morals just compared with the Jews the nation with an elegance gifts such as the Chinese of the Germans so as to realize afterwards what is first-rate and what is fifth-rate which of them has been provisionally victorious Rome or Judea but there is not a that of a doubt just consider to whom in Rome itself nowadays you bow down as though before the quintessence of all the highest values and not only in Rome but almost over half the world everywhere where a man has been tamed or is about to be tamed 2/3 Jews as we know and one Jew s did Jesus of Nazareth to Peter the Fisher – Paul the tentmaker and to the mother of the aforesaid jesus namely Mary this is very remarkable Rome is undoubtedly defeated at any rate there took place in the Renaissance a brilliant sinister revival of the classical ideal of the aristocratic valuation of all things Rome herself like a man waking up from a trance stirred beneath the burden of the new judea's room that had been built over her which presented the appearance of an ecumenical synagogue and was called the church but immediately Judaic triumphed again thanks to that fundamentally popular German and English moment of the revenge which is called the Reformation and taking also into account it's inevitable corollary the restoration of the church the restoration also of the ancient graveyard piece of classical Rome Judea approved yet once more victorious over the classical ideal in the French Revolution and in a sense which was even more crucial and even more profound the last political aristocracy that existed in Europe that of the French 17th and 18th centuries broke into pieces beneath the instincts of a resentful populace never had the world heard a greater jubilation a more uproarious enthusiasm indeed there took place in the midst of it the most monstrous and unexpected phenomenon the ancient ideal itself swept before the eyes and conscience of humanity with all its life and with unheard-of splendour and in opposition to resentments lying war cry of the prerogative of the most in opposition to the will of the lowliness a basement and equalization the will to a retrogression and twilight of humanity there rang out once again stronger simpler more penetrating than ever the terrible and enchanting counter war cry of the prerogative of a few like a final signpost to the other ways there appeared Napoleon the most unique and violent anachronism that ever existed and in him the incarnate problem of the aristocratic ideal in itself consider well what a problem it is Napoleon that synthesis of monster and Superman 17 was it there with over was that greatest of all antithesis of ideals thereby relegated at ACTA for all time only postpone postpone for a long time may there not take place at some time or other a much more awful much more carefully prepared flaring up the old conflagration further should not one wish that consummation with all one's strength will it oneself demanded of oneself he who had this juncture begins like my readers to reflect to think further will have difficulty in coming quickly to a conclusion ground enough for me to come myself to a conclusion taking it for granted that for some time past what I mean has been sufficiently clear what I exactly mean by that dangerous motto which is inscribed on the body of my last book Beyond Good and Evil at any rate that is not the same as beyond good and bad note avail myself of the opportunity offered by this treatise to express openly and formally a wish which up to the present has only been expressed in occasional conversations with scholars namely that some Faculty of philosophy should by means of a series of prize essays gain the glory of having promoted the further study of the history of morals perhaps this book may serve to give a forcible impetus in such a direction with regard to a possibility of this character the following question deserves consideration and merits quite as much the attention of philologists than historians as actual professional philosophers what indication of the history of the evolution of morals is afforded by philology and especially by etymological investigation on the other hand it is of course equally necessary to induce physiologists and doctors to be interested in these problems of the value of the valuations which had been prevailed up to the present in this connection the professional philosophers may be trusted to act as the spokesman in the intermediaries in these particular instances after of course they have quite succeeded in transforming the relationship between philosophy and Physiology and medicine which is originally one of coldness and suspicion into the most friendly and fruitful reciprocity in point of fact all tables of values all the vowel schulz known to history and ethnology be primarily a physiological at any rate in preference to a psychological elucidation interpretation all equally require a critique from medical science the question what is the value of this or that table of values and morality will be asked from the most varied stand points for instance the question of valuable for what can never be analyzed with sufficient nicety that for instance which would evidently have value with regard to promoting and erase the greatest possible powers of endurance or with regard to increasing its adaptability to a specific climate or with regard to the preservation of the greatest number would have nothing like the same value if it were a question of evolving a stronger species engaging values the good of the majority and the good of the minority are opposed standpoints we leave it to the naivete of English biologists to regard the former standpoint as intrinsically superior all the sciences have now to pave the way for the future tasks of the Philosopher's this task being understood to mean that he must solve the problem of value that he has to fix the hierarchy of values end of section 2 recording by Jeffrey Church

Genealogy of Morals | Friedrich Nietzsche | Modern | Sound Book | English | 1/4
0: [00:00:00] – Preface
1: [00:22:32] – First Essay, Part 1
2: [01:00:41] – First Essay, Part 2

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