The Genealogy of Morals/Third Essay
WHAT IS THE MEANING OF ASCETIC IDEALS?
"Careless, mocking, forceful—so does wisdom wish us: she is a woman, and never loves any one but a warrior."
- Thus Spake Zarathustra.
What is the meaning of ascetic ideals? In artists, nothing, or too much; in philosophers and scholars, a kind of "flair" and instinct for the conditions most favourable to advanced intellectualism; in women, at best an additional seductive fascination, a little morbidezza on a fine piece of flesh, the angelhood of a fat, pretty animal; in physiological failures and whiners (in the majority of mortals), an attempt to pose as "too good" for this world, a holy form of debauchery, their chief weapon in the battle with lingering pain and ennui; in priests, the actual priestly faith, their best engine of power, and also the supreme authority for power; in saints, finally a pretext for hibernation, their novissima gloriae cupido, their peace in nothingness ("God"), their form of madness.
But in the very fact that the ascetic ideal has meant so much to man, lies expressed the fundamental feature of man's will, his horror vacui: he needs a goal—and he will sooner will nothingness than not will at all.—Am I not understood?—Have I not been understood?—"Certainly not, sir?"—Well, let us begin at the beginning.
What is the meaning of ascetic ideals? Or, to take an individual case in regard to which I have often been consulted, what is the meaning, for example, of an artist like Richard Wagner paying homage to chastity in his old age? He had always done so, of course, in a certain sense, but it was not till quite the end, that he did so in an ascetic sense. What is the meaning of this "change of attitude," this radical revolution in his attitude—for that was what it was? Wagner veered thereby straight round into his own opposite. What is the meaning of an artist veering round into his own opposite? At this point (granted that we do not mind stopping a little over this question), we immediately call to mind the best, strongest, gayest, and boldest period, that there perhaps ever was in Wagner's life: that was the period when he was genuinely and deeply occupied with the idea of "Luther's Wedding." Who knows what chance is responsible for our now having the Meistersingers instead of this wedding music? And how much in the latter is perhaps just an echo of the former? But there is no doubt but that the theme would have dealt with the praise of chastity. And certainly it would also have dealt with the praise of sensuality, and even so, it would seem quite in order, and even so, it would have been equally Wagnerian. For there is no necessary antithesis between chastity and sensuality: every good marriage, every authentic heart-felt love transcends this antithesis. Wagner would, it seems to me, have done well to have brought this pleasing reality home once again to his Germans, by means of a bold and graceful "Luther Comedy," for there were and are among the Germans many revilers of sensuality; and perhaps Luther's greatest merit lies just in the fact of his having had the courage of his sensuality (it used to be called, prettily enough, "evangelistic freedom"). But even in those cases where that antithesis between chastity and sensuality does exist, there has fortunately been for some time no necessity for it to be in any way a tragic antithesis. This should, at any rate, be the case with all beings who are sound in mind and body, who are far from reckoning their delicate balance between "animal" and "angel," as being on the face of it one of the principles opposed to existence—the most subtle and brilliant spirits, such as Goethe, such as Hafiz, have even seen in this a further charm of life. Such "conflicts" actually allure one to life. On the other hand, it is only too clear that when once these ruined swine are reduced to worshipping chastity—and there are such swine—they only see and worship in it the antithesis to themselves, the antithesis to ruined swine. Oh, what a tragic grunting and eagerness! You can just think of it—they worship that painful and superfluous contrast, which Richard Wagner in his latter days undoubtedly wished to set to music, and to place on the stage! "For what purpose, forsooth?" as we may reasonably ask. What did the swine matter to him; what do they matter to us?
At this point it is impossible to beg the further question of what he really had to do with that manly (ah, so unmanly) country bumpkin, that poor devil and natural, Parsifal, whom he eventually made a Catholic by such fraudulent devices. What? Was this Parsifal really meant seriously? One might be tempted to suppose the contrary, even to wish it—that the Wagnerian Parsifal was meant joyously, like a concluding play of a trilogy or satyric drama, in which Wagner the tragedian wished to take farewell of us, of himself, above all of tragedy, and to do so in a manner that should be quite fitting and worthy, that is, with an excess of the most extreme and flippant parody of the tragic itself, of the ghastly earthly seriousness and earthly woe of old—a parody of that most crude phase in the unnaturalness of the ascetic ideal, that had at length been overcome. That, as I have said, would have been quite worthy of a great tragedian; who like every artist first attains the supreme pinnacle of his greatness when he can look down into himself and his art, when he can laugh at himself. Is Wagner's Parsifal his secret laugh of superiority over himself, the triumph of that supreme artistic freedom and artistic transcendency which he has at length attained. We might, I repeat, wish it were so, for what can Parsifal, taken seriously, amount to? Is it really necessary to see in it (according to an expression once used against me) the product of an insane hate of knowledge, mind, and flesh? A curse on flesh and spirit in one breath of hate? An apostasy and reversion to the morbid Christian and obscurantist ideals? And finally a self-negation and self-elimination on the part of an artist, who till then had devoted all the strength of his will to the contrary, namely, the highest artistic expression of soul and body. And not only his art; of his life as well. Just remember with what enthusiasm Wagner followed in the footsteps of Feuerbach. Feuerbach's motto of "healthy sensuality" rang in the ears of Wagner during the thirties and forties of the century, as it did in the ears of many Germans (they dubbed themselves "Young Germans"), like the word of redemption. Did he eventually change his mind on the subject? For it seems at any rate that he eventually wished to change his teaching on that subject . . . and not only is that the case with the Parsifal trumpets on the stage: in the melancholy, cramped, and embarrassed lucubrations of his later years, there are a hundred places in which there are manifestations of a secret wish and will, a despondent, uncertain, unavowed will to preach actual retrogression, conversion, Christianity, mediaevalism, and to say to his disciples, "All is vanity! Seek salvation elsewhere!" Even the "blood of the Redeemer" is once invoked.
Let me speak out my mind in a case like this, which has many painful elements—and it is a typical case: it is certainly best to separate an artist from his work so completely that he cannot be taken as seriously as his work. He is after all merely the presupposition of his work, the womb, the soil, in certain cases the dung and manure, on which and out of which it grows—and consequently, in most cases, something that must be forgotten if the work itself is to be enjoyed. The insight into the origin of a work is a matter for psychologists and vivisectors, but never either in the present or the future for the aesthetes, the artists. The author and creator of Parsifal was as little spared the necessity of sinking and living himself into the terrible depths and foundations of mediaeval soul-contrasts, the necessity of a malignant abstraction from all intellectual elevation, severity, and discipline, the necessity of a kind of mental perversity (if the reader will pardon me such a word), as little as a pregnant woman is spared the horrors and marvels of pregnancy, which, as I have said, must be forgotten if the child is to be enjoyed. We must guard ourselves against the confusion, into which an artist himself would fall only too easily (to employ the English terminology) out of psychological "contiguity"; as though the artist' himself actually were the object which he is able to represent, imagine, and express. In point of fact, the position is that even if he conceived he were such an object, he would certainly not represent, conceive, express it. Homer would not have created an Achilles, nor Goethe a Faust, if Homer had been an Achilles or if Goethe had been a Faust. A complete and perfect artist is to all eternity separated from the "real," from the actual; on the other hand, it will be appreciated that he can at times get tired to the point of despair of this eternal "unreality" and falseness of his innermost being— and that he then sometimes attempts to trespass on to the most forbidden ground, on reality, and attempts to have real existence. With what success? The success will be guessed—it is the typical velleity of the artist; the same velleity to which Wagner fell a victim in his old age, and for which he had to pay so dearly and so fatally (he lost thereby his most valuable friends). But after all, quite apart from this velleity, who would not wish emphatically for Wagner's own sake that he had taken farewell of us and of his art in a different manner, not with a Parsifal, but in more victorious, more self-confident, more Wagnerian style—a style less misleading, a style less ambiguous with regard to his whole meaning, less Schopenhauerian, less Nihilistic? . .
What, then, is the meaning of ascetic ideals? In the case of an artist we are getting to understand their meaning: Nothing at all . . . or so much that it is as good as nothing at all. Indeed, what is the use of them? Our artists have for a long time past not taken up a sufficiently independent attitude, either in the world or against it, to warrant their valuations and the changes in these valuations exciting interest. At all times they have played the valet of some morality, philosophy, or religion, quite apart from the fact that unfortunately they have often enough been the inordinately supple courtiers of their clients and patrons, and the inquisitive toadies of the powers that are existing, or even of the new powers to come. To put it at the lowest, they always need a rampart, a support, an already constituted authority: artists never stand by themselves, standing alone is opposed to their deepest instincts. So, for example, did Richard Wagner take, "when the time had come," the philosopher Schopenhauer for his covering man in front, for his rampart. Who would consider it even thinkable, that he would have had the courage for an ascetic ideal, without the support afforded him by the philosophy of Schopenhauer, without the authority of Schopenhauer, which dominated Europe in the seventies? (This is without consideration of the question whether an artist without the milk of an orthodoxy would have been possible at all.) This brings us to the more serious question: What is the meaning of a real philosopher paying homage to the ascetic ideal, a really self-dependent intellect like Schopenhauer, a man and knight with a glance of bronze, who has the courage to be himself, who knows how to stand alone without first waiting for men who cover him in front, and the nods of his superiors? Let us now consider at once the remarkable attitude of Schopenhauer towards art, an attitude which has even a fascination for certain types. For that is obviously the reason why Richard Wagner all at once went over to Schopenhauer (persuaded thereto, as one knows, by a poet, Herwegh), went over so completely that there ensued the cleavage of a complete theoretic contradiction between his earlier and his later aesthetic faiths—the earlier, for example, being expressed in Opera and Drama, the later in the writings which he published from 1870 onwards. In particular, Wagner from that time onwards (and this is the volte-face which alienates us the most) had no scruples about changing his judgment concerning the value and position of music itself. What did he care if up to that time he had made of music a means, a medium, a "woman," that in order to thrive needed an end, a man—that is, the drama? He suddenly realised that more could be effected by the novelty of the Schopenhauerian theory in majorem musicae gloriam—that is to say, by means of the sovereignty of music, as Schopenhauer understood it; music abstracted from and opposed to all the other arts, music as the independent art-in-itself, not like the other arts, affording reflections of the phenomenal world, but rather the language of the will itself, speaking straight out of the "abyss" as its most personal, original, and direct manifestation. This extraordinary rise in the value of music (a rise which seemed to grow out of the Schopenhauerian philosophy) was at once accompanied by an unprecedented rise in the estimation in which the musician himself was held: he became now an oracle, a priest, nay, more than a priest, a kind of mouthpiece for the "intrinsic essence of things," a telephone from the other world—from henceforward he talked not only music, did this ventriloquist of God, he talked metaphysic; what wonder that one day he eventually talked ascetic ideals!
Schopenhauer has made use of the Kantian treatment of the aesthetic problem—though he certainly did not regard it with the Kantian eyes. Kant thought that he showed honour to art when he favoured and placed in the foreground those of the predicates of the beautiful, which constitute the honour of knowledge: impersonality and universality. This is not the place to discuss whether this was not a complete mistake; all that I wish to emphasise is that Kant, just like other philosophers, instead of envisaging the aesthetic problem from the standpoint of the experiences of the artist (the creator), has only considered art and beauty from the standpoint of the spectator, and has thereby imperceptibly imported the spectator himself into the idea of the "beautiful"! But if only the philosophers of the beautiful had sufficient knowledge of this "spectator"!—Knowledge of him as a great fact of personality, as a great experience, as a wealth of strong and most individual events, desires, surprises, and raptures in the sphere of beauty! But, as I feared, the contrary was always the case. And so we get from our philosophers, from the very beginning, definitions on which the lack of a subtler personal experience squats like a fat worm of crass error, as it does on Kant's famous definition of the beautiful. "That is beautiful," says Kant, "which pleases without interesting." Without interesting! Compare this definition with this other one, made by a real "spectator" and "artist"—by Stendhal, who once called the beautiful une promesse de bonheur. Here, at any rate, the one point which Kant makes prominent in the aesthetic position is repudiated and eliminated—le désinteressement. Who is right, Kant or Stendhal? When, forsooth, our aesthetes never get tired of throwing into the scales in Kant's favour the fact that under the magic of beauty men can look at even naked female statues "without interest," we can certainly laugh a little at their expense:—in regard to this ticklish point the experiences of artists are more "interesting," and at any rate Pygmalion was not necessarily an "unaesthetic man." Let us think all the better of the innocence of our aesthetes, reflected as it is in such arguments; let us, for instance, count to Kant's honour the country-parson naivete of his doctrine concerning the peculiar character of the sense of touch! And here we come back to Schopenhauer, who stood in much closer neighbourhood to the arts than did Kant, and yet never escaped outside the pale of the Kantian definition; how was that? The circumstance is marvellous enough: he interprets the expression, "without interest," in the most personal fashion, out of an experience which must in his case have been part and parcel of his regular routine. On few subjects does Schopenhauer speak with such certainty as on the working of aesthetic contemplation: he says of it that it simply counteracts sexual interest, like lupulin and camphor; he never gets tired of glorifying this escape from the "Life-will" as the great advantage and utility of the aesthetic state. In fact, one is tempted to ask if his fundamental conception of Will and Idea, the thought that there can only exist freedom from the "will" by means of "idea," did not originate in a generalisation from this sexual experience. (In all questions concerning the Schopenhauerian philosophy, one should, by the bye, never lose sight of the consideration that it is the conception of a youth of twenty-six, so that it participates not only in what is peculiar to Schopenhauer's life, but in what is peculiar to that special period of his life.) Let us listen, for instance, to one of the most expressive among the countless passages which he has written in honour of the aesthetic state (World as Will and Idea, i. 231); let us listen to the tone, the suffering, the happiness, the gratitude, with which such words are uttered: "This is the painless state which Epicurus praised as the highest good and as the state of the gods; we are during that moment freed from the vile pressure of the will, we celebrate the Sabbath of the will's hard labour, the wheel of Ixion stands still." What vehemence of language! What images of anguish and protracted revulsion! How almost pathological is that temporal antithesis between "that moment" and everything else, the "wheel of Ixion," "the hard labour of the will," "the vile pressure of the will." But granted that Schopenhauer was a hundred times right for himself personally, how does that help our insight into the nature of the beautiful? Schopenhauer has described one effect of the beautiful,—the calming of the will,—but is this effect really normal? As has been mentioned, Stendhal, an equally sensual but more happily constituted nature than Schopenhauer, gives prominence to another effect of the "beautiful." "The beautiful promises happiness." To him it is just the excitement of the will (the "interest") by the beauty that seems the essential fact. And does not Schopenhauer ultimately lay himself open to the objection, that he is quite wrong in regarding himself as a Kantian on this point, that he has absolutely failed to understand in a Kantian sense the Kantian definition of the beautiful—that the beautiful pleased him as well by means of an interest, by means, in fact, of the strongest and most personal interest of all, that of the victim of torture who escapes from his torture?—And to come back again to our first question, "What is the meaning of a philosopher paying homage to ascetic ideals?" We get now, at any rate, a first hint; he wishes to escape from a torture.
Let us beware of making dismal faces at the word "torture"—there is certainly in this case enough to deduct, enough to discount—there is even something to laugh at. For we must certainly not underestimate the fact that Schopenhauer, who in practice treated sexuality as a personal enemy (including its tool, woman, that "instrumentum diaboli"), needed enemies to keep him in a good humour; that he loved grim, bitter, blackish-green words; that he raged for the sake of raging, out of passion; that he would have grown ill, would have become a pessimist (for he was not a pessimist, however much he wished to be), without his enemies, without Hegel, woman, sensuality, and the whole "will for existence" "keeping on." Without them Schopenhauer would not have "kept on," that is a safe wager; he would have run away: but his enemies held him fast, his enemies always enticed him back again to existence, his wrath was just as theirs was to the ancient Cynics, his balm, his recreation, his recompense, his remedium against disgust, his happiness. So much with regard to what is most personal in the case of Schopenhauer; on the other hand, there is still much which is typical in him—and only now we come back to our problem. It is an accepted and indisputable fact, so long as there are philosophers in the world, and wherever philosophers have existed (from India to England, to take the opposite poles of philosophic ability), that there exists a real irritation and rancour on the part of philosophers towards sensuality. Schopenhauer is merely the most eloquent, and if one has the ear for it, also the most fascinating and enchanting outburst. There similarly exists a real philosophic bias and affection for the whole ascetic ideal; there should be no illusions on this score. Both these feelings, as has been said, belong to the type; if a philosopher lacks both of them, then he is—you may be certain of it—never anything but a "pseudo." What does this mean? For this state of affairs must first be interpreted: in itself it stands there stupid to all eternity, like any "Thing-in-itself." Every animal, including la bete philosophe, strives instinctively after an optimum of favourable conditions, under which he can let his whole strength have play, and achieves his maximum consciousness of power; with equal instinctiveness, and with a fine perceptive flair which is superior to any reason, every animal shudders mortally at every kind of disturbance and hindrance which obstructs or could obstruct his way to that optimum (it is not his way to happiness of which I am talking, but his way to power, to action, the most powerful action, and in point of fact in many cases his way to unhappiness). Similarly, the philosopher shudders mortally at marriage, together with all that could persuade him to it—marriage as a fatal hindrance on the way to the optimum. Up to the present what great philosophers have been married? Heracleitus, Plato, Descartes, Spinoza, Leibnitz, Kant, Schopenhauer—they were not married, and, further, one cannot imagine them as married. A married philosopher belongs to comedy, that is my rule; as for that exception of a Socrates—the malicious Socrates married himself, it seems, ironice, just to prove this very rule. Every philosopher would say, as Buddha said, when the birth of a son was announced to him: "Rahoula has been born to me, a fetter has been forged for me" (Rahoula means here "a little demon"); there must come an hour of reflection to every "free spirit" (granted that he has had previously an hour of thoughtlessness), just as one came once to the same Buddha: "Narrowly cramped," he reflected, "is life in the house; it is a place of uncleanness; freedom is found in leaving the house." Because he thought like this, he left the house. So many bridges to independence are shown in the ascetic ideal, that the philosopher cannot refrain from exultation and clapping of hands when he hears the history of all those resolute ones, who on one day uttered a nay to all servitude and went into some desert; even granting that they were only strong asses, and the absolute opposite of strong minds. What, then, does the ascetic ideal mean in a philosopher? This is my answer—it will have been guessed long ago: when he sees this ideal the philosopher smiles because he sees therein an optimum of the conditions of the highest and boldest intellectuality; he does not thereby deny '"existence," he rather affirms thereby his existence and only his existence, and this perhaps to the point of not being far off the blasphemous wish, pereat mundus, fiat philosophia, fiat philosophus, fiam! . . .
These philosophers, you see, are by no means uncorrupted witnesses and judges of the value of the ascetic ideal. They think of themselves—what is the "saint" to them? They think of that which to them personally is most indispensable; of freedom from compulsion, disturbance, noise; freedom from business, duties, cares; of a clear head; of the dance, spring, and flight of thoughts; of good air—rare, clear, free, dry, as is the air on the heights, in which every animal creature becomes more intellectual and gains wings; they think of peace in every cellar; all the hounds neatly chained; no baying of enmity and uncouth rancour; no remorse of wounded ambition; quiet and submissive internal organs, busy as mills, but unnoticed; the heart alien, transcendent, future, posthumous—to summarise, they mean by the ascetic ideal the joyous asceticism of a deified and newly fledged animal, sweeping over life rather than resting. We know what are the three great catch-words of the ascetic ideal: poverty, humility, chastity; and now just look closely at the life of all the great fruitful inventive spirits—you will always find again and again these three qualities up to a certain extent. Not for a minute, as is self-evident, as though, perchance, they were part of their virtues—what has this type of man to do with virtues—but as the most essential and natural conditions of their best existence, their finest fruitfulness. In this connection it is quite possible that their predominant intellectualism had first to curb an unruly and irritable pride, or an insolent sensualism, or that it had all its work cut out to maintain its wish for the "desert" against perhaps an inclination to luxury and dilettantism, or similarly against an extravagant liberality of heart and hand. But their intellect did effect all this, simply because it was the dominant instinct, which carried through its orders in the case of all the other instincts. It effects it still: if it ceased to do so, it would simply not be dominant. But there is not one iota of "virtue" in all this. Further, the desert, of which I just spoke, in which the strong, independent, and well-equipped spirits retreat into their hermitage—oh, how different is it from the cultured classes' dream of a desert! In certain cases, in fact, the cultured classes themselves are the desert. And it is certain that all the actors of the intellect would not endure this desert for a minute. It is nothing like romantic and Syrian enough for them, nothing like enough of a stage desert! Here as well there are plenty of asses, but at this point the resemblance ceases. But a desert nowadays is something like this—perhaps a deliberate obscurity; a getting-out-of the way of one's self; a fear of noise, admiration, papers, influence; a little office, a daily task, something that hides rather than brings to light; sometimes associating with harmless, cheerful beasts and fowls, the sight of which refreshes; a mountain for company, but not a dead one, one with eyes (that is, with lakes); in certain cases even a room in a crowded hotel where one can reckon on not being recognised, and on being able to talk with impunity to every one: here is the desert—oh, it is lonely enough, believe me! I grant that when Heracleitus retreated to the courts and cloisters of the colossal temple of Artemis, that "wilderness" was worthier; why do we lack such temples? (perchance we do not lack them: I just think of my splendid study in the Piazza di San Marco, in spring, of course, and in the morning, between ten and twelve). But that which Heracleitus shunned is still just what we too avoid nowadays: the noise and democratic babble of the Ephesians, their politics, their news from the "empire" (I mean, of course, Persia), their market-trade in "the things of to-day"—for there is one thing from which we philosophers especially need a rest—from the things of "to-day." We honour the silent, the cold, the noble, the far, the past, everything, in fact, at the sight of which the soul is not bound to brace itself up and defend itself—something with which one can speak without speaking aloud. Just listen now to the tone a spirit has when it speaks; every spirit has its own tone and loves its own tone. That thing yonder, for instance, is bound to be an agitator, that is, a hollow head, a hollow mug: whatever may go into him, everything comes back from him dull and thick, heavy with the echo of the great void. That spirit yonder nearly always speaks hoarse: has he, perchance, thought himself hoarse? It may be so—ask the physiologists—but he who thinks in words, thinks as a speaker and not as a thinker (it shows that he does not think of objects or think objectively, but only of his relations with objects—that, in point of fact, he only thinks of himself and his audience). This third one speaks aggressively, he comes too near our body, his breath blows on us—we shut our mouth involuntarily, although he speaks to us through a book: the tone of his style supplies the reason—he has no time, he has small faith in himself, he finds expression now or never. But a spirit who is sure of himself speaks softly; he seeks secrecy, he lets himself be awaited. A philosopher is recognised by the fact that he shuns three brilliant and noisy things— fame, princes, and women: which is not to say that they do not come to him. He shuns every glaring light: therefore he shuns his time and its "daylight." Therein he is as a shadow; the deeper sinks the sun, the greater grows the shadow. As for his humility, he endures, as he endures darkness, a certain dependence and obscurity: further, he is afraid of the shock of lightning, he shudders at the insecurity of a tree which is too isolated and too exposed, on which every storm vents its temper, every temper its storm. His "maternal" instinct, his secret love for that which grows in him, guides him into states where he is relieved from the necessity of taking care of himself, in the same way in which the "mother" instinct in woman has thoroughly maintained up to the present woman's dependent position. After all, they demand little enough, do these philosophers, their favourite motto is, "He who possesses is possessed." All this is not, as I must say again and again, to be attributed to a virtue, to a meritorious wish for moderation and simplicity: but because their supreme lord so demands of them, demands wisely and inexorably; their lord who is eager only for one thing, for which alone he musters, and for which alone he hoards everything—time, strength, love, interest. This kind of man likes not to be disturbed by enmity, he likes not to be disturbed by friendship, it is a type which forgets or despises easily. It strikes him as bad form to play the martyr, "to suffer for truth"—he leaves all that to the ambitious and to the stage-heroes of the intellect, and to all those, in fact, who have time enough for such luxuries (they themselves, the philosophers, have something to do for truth). They make a sparing use of big words; they are said to be adverse to the word "truth" itself: it has a "high falutin'" ring. Finally, as far as the chastity of philosophers is concerned, the fruitfulness of this type of mind is manifestly in another sphere than that of children; perchance in some other sphere, too, they have the survival of their name, their little immortality (philosophers in ancient India would express themselves with still greater boldness: "Of what use is posterity to him whose soul is the world?"). In this attitude there is not a trace of chastity, by reason of any ascetic scruple or hatred of the flesh, any more than it is chastity for an athlete or a jockey to abstain from women; it is rather the will of the dominant instinct, at any rate, during the period of their advanced philosophic pregnancy. Every artist knows the harm done by sexual intercourse on occasions of great mental strain and preparation; as far as the strongest artists and those with the surest instincts are concerned, this is not necessarily a case of experience—hard experience—but it is simply their "maternal" instinct which, in order to benefit the growing work, disposes recklessly (beyond all its normal stocks and supplies) of the vigour of its animal life; the greater power then absorbs the lesser. Let us now apply this interpretation to gauge correctly the case of Schopenhauer, which we have already mentioned: in his case, the sight of the beautiful acted manifestly like a resolving irritant on the chief power of his nature (the power of contemplation and of intense penetration); so that this strength exploded and became suddenly master of his consciousness. But this by no means excludes the possibility of that particular sweetness and fulness, which is peculiar to the aesthetic state, springing directly from the ingredient of sensuality (just as that "idealism" which is peculiar to girls at puberty originates in the same source)—it may be, consequently, that sensuality is not removed by the approach of the aesthetic state, as Schopenhauer believed, but merely becomes transfigured, and ceases to enter into the consciousness as sexual excitement. (I shall return once again to this point in connection with the more delicate problems of the physiology of the æesthetic, a subject which up to the present has been singularly untouched and unelucidated.)
A certain asceticism, a grimly gay whole-hearted renunciation, is, as we have seen, one of the most favourable conditions for the highest intellectualism, and, consequently, for the most natural corollaries of such intellectualism: we shall therefore be proof against any surprise at the philosophers in particular always treating the ascetic ideal with a certain amount of predilection. A serious historical investigation shows the bond between the ascetic ideal and philosophy to be still much tighter and still much stronger. It may be said that it was only in the leading strings of this ideal that philosophy really learnt to make its first steps and baby paces—alas how clumsily, alas how crossly, alas how ready to tumble down and lie on its stomach was this shy little darling of a brat with its bandy legs! The early history of philosophy is like that of all good things;—for a long time they had not the courage to be themselves, they kept always looking round to see if no one would come to their help; further, they were afraid of all who looked at them. Just enumerate in order the particular tendencies and virtues of the philosopher—his tendency to doubt, his tendency to deny, his tendency to wait (to be "ephectic"), his tendency to analyse, search, explore, dare, his tendency to compare and to equalise, his will to be neutral and objective, his will for everything which is "sine ira et studio": has it yet been realised that for quite a lengthy period these tendencies went counter to the first claims of morality and conscience? (To say nothing at all of Reason, which even Luther chose to call Frau Klüglin the sly whore.) Has it been yet appreciated that a philosopher, in the event of his arriving at self-consciousness, must needs feel himself an incarnate "nitimur in vetitum,"—and consequently guard himself against "his own sensations," against self-consciousness? It is, I repeat, just the same with all good things, on which we now pride ourselves; even judged by the standard of the ancient Greeks, our whole modern life, in so far as it is not weakness, but power and the consciousness of power, appears pure "Hybris" and godlessness: for the things which are the very reverse of those which we honour to-day, have had for a long time conscience on their side, and God as their guardian. "Hybris" is our whole attitude to nature nowadays, our violation of nature with the help of machinery, and all the unscrupulous ingenuity of our scientists and engineers. "Hybris" is our attitude to God, that is, to some alleged teleological and ethical spider behind the meshes of the great trap of the causal web. Like Charles the Bold in his war with Louis the Eleventh, we may say, "je combats l'universelle araignée"; "Hybris" is our attitude to ourselves—for we experiment with ourselves in a way that we would not allow with any animal, and with pleasure and curiosity open our soul in our living body: what matters now to us the "salvation" of the soul? We heal ourselves afterwards: being ill is instructive, we doubt it not, even more instructive than being well—inoculators of disease seem to us to-day even more necessary than any medicine-men and "saviours." There is no doubt we do violence to ourselves nowadays, we crackers of the soul's kernel, we incarnate riddles, who are ever asking riddles, as though life were naught else than the cracking of a nut; and even thereby must we necessarily become day by day more and more worthy to be asked questions and worthy to ask them, even thereby do we perchance also become worthier to—live?
. . . All good things were once bad things; from every original sin has grown an original virtue. Marriage, for example, seemed for a long time a sin against the rights of the community; a man formerly paid a fine for the insolence of claiming one woman to himself (to this phase belongs, for instance, the jus primae noctis to-day still in Cambodia the privilege of the priest, that guardian of the "good old customs").
The soft, benevolent, yielding, sympathetic feelings—eventually valued so highly that they almost became "intrinsic values," were for a very long time actually despised by their possessors: gentleness was then a subject for shame, just as hardness is now (compare Beyond Good and Evil, Aph. 260). The submission to law: oh, with what qualms of conscience was it that the noble races throughout the world renounced the vendetta and gave the law power over themselves! Law was long a vetitum, a blasphemy, an innovation; it was introduced with force like a force, to which men only submitted with a sense of personal shame. Every tiny step forward in the world was formerly made at the cost of mental and physical torture. Nowadays the whole of this point of view—"that not only stepping forward, nay, stepping at all, movement, change, all needed their countless martyrs," rings in our ears quite strangely. I have put it forward in the Dawn of Day, Aph. 18. "Nothing is purchased more dearly," says the same book a little later, "than the modicum of human reason and freedom which is now our pride. But that pride is the reason why it is now almost impossible for us to feel in sympathy with those immense periods of the 'Morality of Custom,' which lie at the beginning of the 'world's history,' constituting as they do the real decisive historical principle which has fixed the character of humanity; those periods, I repeat, when throughout the world suffering passed for virtue, cruelty for virtue, deceit for virtue, revenge for virtue, repudiation of the reason for virtue; and when, conversely, well-being passed current for danger, the desire for knowledge for danger, pity for danger, peace for danger, being pitied for shame, work for shame, madness for divinity, and change for immorality and incarnate corruption!"
There is in the same book, Aph. 12, an explanation of the burden of unpopularity under which the earliest race of contemplative men had to live—despised almost as widely as they were first feared! Contemplation first appeared on earth in a disguised shape, in an ambiguous form, with an evil heart and often with an uneasy head: there is no doubt about it. The inactive, brooding, unwarlike element in the instincts of contemplative men long invested them with a cloud of suspicion: the only way to combat this was to excite a definite fear. And the old Brahmans, for example, knew to a nicety how to do this! The oldest philosophers were well versed in giving to their very existence and appearance, meaning, firmness, background, by reason whereof men learnt to fear them; considered more precisely, they did this from an even more fundamental need, the need of inspiring in themselves fear and self-reverence. For they found even in their own souls all the valuations turned against themselves; they had to fight down every kind of suspicion and antagonism against "the philosophic element in themselves." Being men of a terrible age, they did this with terrible means: cruelty to themselves, ingenious self-mortification—this was the chief method of these ambitious hermits and intellectual revolutionaries, who were obliged to force down the gods and the traditions of their own soul, so as to enable themselves to believe in their own revolution. I remember the famous story of the King Vicvamitra, who, as the result of a thousand years of self-martyrdom, reached such a consciousness of power and such a confidence in himself that he undertook to build a new heaven: the sinister symbol of the oldest and newest history of philosophy in the whole world. Every one who has ever built anywhere a "new heaven" first found the power thereto in his own hell. . . . Let us compress the facts into a short formula. The philosophic spirit had, in order to be possible to any extent at all, to masquerade and disguise itself as one of the previously fixed types of the contemplative man, to disguise itself as priest, wizard, soothsayer, as a religious man generally: the ascetic ideal has for a long time served the philosopher as a superficial form, as a condition which enabled him to exist. . . . To be able to be a philosopher he had to exemplify the ideal; to exemplify it, he was bound to believe in it. The peculiarly etherealised abstraction of philosophers, with their negation of the world, their enmity to life, their disbelief in the senses, which has been maintained up to the most recent time, and has almost thereby come to be accepted as the ideal philosophic attitude—this abstraction is the result of those enforced conditions under which philosophy came into existence, and continued to exist; inasmuch as for quite a very long time philosophy would have been absolutely impossible in the world without an ascetic cloak and dress, without an ascetic self-misunderstanding. Expressed plainly and palpably, the ascetic priest has taken the repulsive and sinister form of the caterpillar, beneath which and behind which alone philosophy could live and slink about. . . .
Has all that really changed? Has that flamboyant and dangerous winged creature, that "spirit" which that caterpillar concealed within itself, has it, I say, thanks to a sunnier, warmer, lighter world, really and finally flung off its hood and escaped into the light? Can we to-day point to enough pride, enough daring, enough courage, enough self-confidence, enough mental will, enough will for responsibility, enough freedom of the will, to enable the philosopher to be now in the world really—possible?
And now, after we have caught sight of the ascetic priest, let us tackle our problem. What is the meaning of the ascetic ideal? It now first becomes serious—vitally serious. We are now confronted with the real representatives of the serious. "What is the meaning of all seriousness?" This even more radical question is perchance already on the tip of our tongue: a question, fairly, for physiologists, but which we for the time being skip. In that ideal the ascetic priest finds not only his faith, but also his will, his power, his interest. His right to existence stands and falls with that ideal. What wonder that we here run up against a terrible opponent (on the supposition, of course, that we are the opponents of that ideal), an opponent fighting for his life against those who repudiate that ideal! ... On the other hand, it is from the outset improbable that such a biased attitude towards our problem will do him any particular good; the ascetic priest himself will scarcely prove the happiest champion of his own ideal (on the same principle on which a woman usually fails when she wishes to champion "woman")—let alone proving the most objective critic and judge of the controversy now raised. We shall therefore—so much is already obvious—rather have actually to help him to defend himself properly against ourselves, than we shall have to fear being too well beaten by him. The idea, which is the subject of this dispute, is the value of our life from the standpoint of the ascetic priests: this life, then (together with the whole of which it is a part, "Nature," "the world," the whole sphere of becoming and passing away), is placed by them in relation to an existence of quite another character, which it excludes and to which it is opposed, unless it deny its own self: in this case, the case of an ascetic life, life is taken as a bridge to another existence. The ascetic treats life as a maze, in which one must walk backwards till one comes to the place where it starts; or he treats it as an error which one may, nay must, refute by action: for he demands that he should be followed; he enforces, where he can, his valuation of existence. What does this mean? Such a monstrous valuation is not an exceptional case, or a curiosity recorded in human history: it is one of the most general and persistent facts that there are. The reading from the vantage of a distant star of the capital letters of our earthly life, would perchance lead to the conclusion that the earth was the especially ascetic planet, a den of discontented, arrogant, and repulsive creatures, who never got rid of a deep disgust of themselves, of the world, of all life, and did themselves as much hurt as possible out of pleasure in hurting—presumably their one and only pleasure. Let us consider how regularly, how universally, how practically at every single period the ascetic priest puts in his appearance: he belongs to no particular race; he thrives everywhere; he grows out of all classes. Not that he perhaps bred this valuation by heredity and propagated it—the contrary is the case. It must be a necessity of the first order which makes this species, hostile, as it is, to life, always grow again and always thrive again.—Life itself must certainly have an interest in the continuance of such a type of self-contradiction. For an ascetic life is a self-contradiction: here rules resentment without parallel, the resentment of an insatiate instinct and ambition, that would be master, not over some element in life, but over life itself, over life's deepest, strongest, innermost conditions; here is an attempt made to utilise power to dam the sources of power; here does the green eye of jealousy turn even against physiological well-being, especially against the expression of such well-being, beauty, joy, while a sense of pleasure is experienced and sought in abortion, in decay, in pain, in misfortune, in ugliness, in voluntary punishment, in the exercising, flagellation, and sacrifice of the self. All this is in the highest degree paradoxical: we are here confronted with a rift that wills itself to be a rift, which enjoys itself in this very suffering, and even becomes more and more certain of itself, more and more triumphant, in proportion as its own presupposition, physiological vitality, decreases. "The triumph just in the supreme agony": under this extravagant emblem did the ascetic ideal fight from of old; in this mystery of seduction, in this picture of rapture and torture, it recognised its brightest light, its salvation, its final victory. Crux, nux, lux—it has all these three in one.
Granted that such an incarnate will for contradiction and unnaturalness is induced to philosophise; on what will it vent its pet caprice? On that which has been felt with the greatest certainty to be true, to be real; it will look for error in those very places where the life instinct fixes truth with the greatest positiveness. It will, for instance, after the example of the ascetics of the Vedanta Philosophy, reduce matter to an illusion, and similarly treat pain, multiplicity, the whole logical contrast of "Subject" and "Object"—errors, nothing but errors! To renounce the belief in one's own ego, to deny to one's self one's own "reality"—what a triumph! and here already we have a much higher kind of triumph, which is not merely a triumph over the senses, over the palpable, but an infliction of violence and cruelty on reason; and this ecstasy culminates in the ascetic self-contempt, the ascetic scorn of one's own reason making this decree: there is a domain of truth and of life, but reason is specially excluded therefrom. . . . By the bye, even in the Kantian idea of "the intelligible character of things" there remains a trace of that schism, so dear to the heart of the ascetic, that schism which likes to turn reason against reason; in fact, "intelligible character" means in Kant a kind of quality in things of which the intellect comprehends so much, that for it, the intellect, it is absolutely incomprehensible. After all, let us, in our character of knowers, not be ungrateful towards such determined reversals of the ordinary perspectives and values, with which the mind had for too long raged against itself with an apparently futile sacrilege! In the same way the very seeing of another vista, the very wishing to see another vista, is no little training and preparation of the intellect for its eternal "Objectivity"—objectivity being understood not as "contemplation without interest" (for that is inconceivable and nonsensical), but as the ability to have the pros and cons in one's power and to switch them on and off, so as to get to know how to utilise, for the advancement of knowledge, the difference in the perspective and in the emotional interpretations. But let us, forsooth, my philosophic colleagues, henceforward guard ourselves more carefully against this mythology of dangerous ancient ideas, which has set up a "pure, will-less, painless, timeless subject of knowledge"; let us guard ourselves from the tentacles of such contradictory ideas as "pure reason," "absolute spirituality," "knowledge-in-itself":—in these theories an eye that cannot be thought of is required to think, an eye which ex hypothesi has no direction at all, an eye in which the active and interpreting functions are cramped, are absent; those functions, I say, by means of which "abstract" seeing first became seeing something; in these theories consequently the absurd and the nonsensical is always demanded of the eye. There is only a seeing from a perspective, only a "knowing" from a perspective, and the more emotions we express over a thing, the more eyes, different eyes, we train on the same thing, the more complete will be our "idea" of that thing, our "objectivity." But the elimination of the will altogether, the switching off of the emotions all and sundry, granted that we could do so, what! would not that be called intellectual castration?
But let us turn back. Such a self-contradiction, as apparently manifests itself among the ascetics, "Life turned against Life," is—so much is absolutely obvious—from the physiological and not now from the psychological standpoint, simply nonsense. It can only be an apparent contradiction; it must be a kind of provisional expression, an explanation, a formula, an adjustment, a psychological misunderstanding of something, whose real nature could not be understood for a long time, and whose real essence could not be described; a mere word jammed into an old gap of human knowledge. To put briefly the facts against its being real: the ascetic ideal springs from the prophylactic and self-preservative instincts which mark a decadent life, which seeks by every means in its power to maintain its position and fight for its existence; it points to a partial physiological depression and exhaustion, against which the most profound and intact life-instincts fight ceaselessly with new weapons and discoveries. The ascetic ideal is such a weapon: its position is consequently exactly the reverse of that which the worshippers of the ideal imagine—life struggles in it and through it with death and against death; the ascetic ideal is a dodge for the preservation of life. An important fact is brought out in the extent to which, as history teaches, this ideal could rule and exercise power over man, especially in all those places where the civilisation and taming of man was completed: that fact is, the diseased state of man up to the present, at any rate, of the man who has been tamed, the physiological struggle of man with death (more precisely, with the disgust with life, with exhaustion, with the wish for the "end"). The ascetic priest is the incarnate wish for an existence of another kind, an existence on another plane,—he is, in fact, the highest point of this wish, its official ecstasy and passion: but it is the very power of this wish which is the fetter that binds him here; it is just that which makes him into a tool that must labour to create more favourable conditions for earthly existence, for existence on the human plane—it is with this very power that he keeps the whole herd of failures, distortions, abortions, unfortunates, sufferers from themselves of every kind, fast to existence, while he as the herdsman goes instinctively on in front. You understand me already: this ascetic priest, this apparent enemy of life, this denier—he actually belongs to the really great conservative and affirmative forces of life. . . . What does it come from, this diseased state? For man is more diseased, more uncertain, more changeable, more unstable than any other animal, there is no doubt of it—he is the diseased animal: what does it spring from? Certainly he has also dared, innovated, braved more, challenged fate more than all the other animals put together; he, the great experimenter with himself, the unsatisfied, the insatiate, who struggles for the supreme mastery with beast, Nature, and gods, he, the as yet ever uncompelled, the ever future, who finds no more any rest from his own aggressive strength, goaded inexorably on by the spur of the future dug into the flesh of the present:—how should not so brave and rich an animal also be the most endangered, the animal with the longest and deepest sickness among all sick animals? . . . Man is sick of it, oft enough there are whole epidemics of this satiety (as about 1348, the time of the Dance of Death): but even this very nausea, this tiredness, this disgust with himself, all this is discharged from him with such force that it is immediately made into a new fetter. His "nay," which he utters to life, brings to light as though by magic an abundance of graceful "yeas"; even when he wounds himself, this master of destruction, of self-destruction, it is subsequently the wound itself that forces him to live.
The more normal is this sickliness in man—and we cannot dispute this normality—the higher honour should be paid to the rare cases of psychical and physical powerfulness, the windfalls of humanity, and the more strictly should the sound be guarded from that worst of air, the air of the sick-room. Is that done? The sick are the greatest danger for the healthy; it is not from the strongest that harm comes to the strong, but from the weakest. Is that known? Broadly considered, it is not for a minute the fear of man, whose diminution should be wished for; for this fear forces the strong to be strong, to be at times terrible—it preserves in its integrity the sound type of man. What is to be feared, what does work with a fatality found in no other fate, is not the great fear of, but the great nausea with, man; and equally so the great pity for man. Supposing that both these things were one day to espouse each other, then inevitably the maximum of monstrousness would immediately come into the world—the "last will" of man, his will for nothingness, Nihilism. And, in sooth, the way is well paved thereto. He who not only has his nose to smell with, but also has eyes and ears, he sniffs almost wherever he goes to-day an air something like that of a mad-house, the air of a hospital—I am speaking, as stands to reason, of the cultured areas of mankind, of every kind of "Europe" that there is in fact in the world. The sick are the great danger of man, not the evil, not the "beasts of prey." They who are from the outset botched, oppressed, broken, those are they, the weakest are they, who most undermine the life beneath the feet of man, who instil the most dangerous venom and scepticism into our trust in life, in man, in ourselves. Where shall we escape from it, from that covert look (from which we carry away a deep sadness), from that averted look of him who is misborn from the beginning, that look which betrays what such a man says to himself—that look which is a groan? "Would that I were something else," so groans this look, "but there is no hope. I am what I am: how could I get away from myself? And, verily—I am sick of myself!" On such a soil of self-contempt, a veritable swamp soil, grows that weed, that poisonous growth, and all so tiny, so hidden, so ignoble, so sugary. Here teem the worms of revenge and vindictiveness; here the air reeks of things secret and unmentionable; here is ever spun the net of the most malignant conspiracy—the conspiracy of the sufferers against the sound and the victorious; here is the sight of the victorious hated. And what lying so as not to acknowledge this hate as hate! What a show of big words and attitudes, what an art of "righteous" calumniation! These abortions! what a noble eloquence gushes from their lips! What an amount of sugary, slimy, humble submission oozes in their eyes! What do they really want? At any rate to represent righteousness, love, wisdom, superiority, that is the ambition of these "lowest ones," these sick ones! And how clever does such an ambition make them! You cannot, in fact, but admire the counterfeiter dexterity with which the stamp of virtue, even the ring, the golden ring of virtue, is here imitated. They have taken a lease of virtue absolutely for themselves, have these weaklings and wretched invalids, there is no doubt of it; "We alone are the good, the righteous," so do they speak, "we alone are the homines bonce voluntatis." They stalk about in our midst as living reproaches, as warnings to us—as though health, fitness, strength, pride, the sensation of power, were really vicious things in themselves, for which one would have some day to do penance, bitter penance. Oh, how they themselves are ready in their hearts to exact penance, how they thirst after being hangmen!
Among them is an abundance of revengeful ones disguised as judges, who ever mouth the word righteousness like a venomous spittle—with mouth, I say, always pursed, always ready to spit at everything, which does not wear a discontented look, but is of good cheer as it goes on its way. Among them, again, is that most loathsome species of the vain, the lying abortions, who make a point of representing "beautiful souls," and perchance of bringing to the market as "purity of heart" their distorted sensualism swathed in verses and other bandages; the species of "self-comforters" and masturbators of their own souls. The sick man's will to represent some form or other of superiority, his instinct for crooked paths, which lead to a tyranny over the healthy—where can it not be found, this will to power of the very weakest? The sick woman especially: no one surpasses her in refinements for ruling, oppressing, tyrannising. The sick woman, moreover, spares nothing living, nothing dead; she grubs up again the most buried things (the Bogos say, "Woman is a hyena"). Look into the background of every family, of every body, of every community: everywhere the fight of the sick against the healthy—a silent fight for the most part with minute poisoned powders, with pin-pricks, with spiteful grimaces of patience, but also at times with that diseased pharisaism of pure pantomime, which plays for the choice role of "righteous indignation." Right into the hallowed chambers of knowledge can it make itself heard, can this hoarse yelping of sick hounds, this, rabid lying and frenzy of such "noble" Pharisees (I remind readers, who have ears, once more of that Berlin apostle of revenge, Eugen Dühring, who makes most disreputable and revolting use in all present-day Germany of moral refuse; Dühring, the paramount moral blusterer that there is to-day, even among his own kind, the Anti-Semites). They are all men of resentment, are these physiological distortions and worm-riddled objects, a whole quivering kingdom of burrowing revenge, indefatigable and insatiable in its outbursts against the happy, and equally so in disguises for revenge, in pretexts for revenge: when will they really reach their final, fondest, most sublime triumph of revenge? At that time, doubtless, when they succeed in pushing their own misery, in fact, all misery, into the consciousness of the happy: so that the latter begin one day to be ashamed of their happiness, and perchance say to themselves when they meet, "It is a shame to be happy; there is too much misery!" . . . But there could not possibly be a greater and more fatal misunderstanding than that of the happy, the fit, the strong in body and soul, beginning in this way to doubt their right to happiness. Away with this "perverse world"! Away with this shameful soddenness of sentiment! Preventing the sick making the healthy sick—for that is what such a soddenness comes to—this ought to be our supreme object in the world—but for this it is above all essential that the healthy should remain separated from the sick, that they should even guard themselves from the look of the sick, that they should not even associate with the sick. Or may it, perchance, be their mission to be nurses or doctors? But they could not mistake and disown their mission more grossly—the higher must not degrade itself to be the tool of the lower, the pathos of distance must to all eternity keep their missions also separate. The right of the happy to existence, the right of bells with a full tone over the discordant cracked bells, is verily a thousand times greater: they alone are the sureties of the future, they alone are bound to man's future. What they can, what they must do, that can the sick never do, should never do! but if they are to be enabled to do what only they must do, how can they possibly be free to play the doctor, the comforter, the "Saviour" of the sick? . . . And therefore good air! good air! and away, at any rate, from the neighbourhood of all the madhouses and hospitals of civilisation! And therefore good company, our own company, or solitude, if it must be so! but away, at any rate, from the evil fumes of internal corruption and the secret worm-eaten state of the sick! that, forsooth, my friends, we may defend ourselves, at any rate for still a time, against the two worst plagues that could have been reserved for us—against the great nausea with man! against the great pity for man!
If you have understood in all their depths—and I demand that you should grasp them profoundly and understand them profoundly—the reasons for the impossibility of its being the business of the healthy to nurse the sick, to make the sick healthy, it follows that you have grasped this further necessity—the necessity of doctors and nurses who themselves are sick. And now we have and hold with both our hands the essence of the ascetic priest. The ascetic priest must be accepted by us as the predestined saviour, herdsman, and champion of the sick herd: thereby do we first understand his awful historic mission. The lordship over sufferers is his kingdom, to that points his instinct, in that he finds his own special art, his master-skill, his kind of happiness. He must himself be sick, he must be kith and kin to the sick and the abortions so as to understand them, so as to arrive at an understanding with them; but he must also be strong, even more master of himself than of others, impregnable, forsooth, in his will for power, so as to acquire the trust and the awe of the weak, so that he can be their hold, bulwark, prop, compulsion, overseer, tyrant, god. He has to protect them, protect his herds—against whom? Against the healthy, doubtless also against the envy towards the healthy. He must be the natural adversary and scorner of every rough, stormy, reinless, hard, violently-predatory health and power. The priest is the first form of the more delicate animal that scorns more easily than it hates. He will not be spared the waging of war with the beasts of prey, a war of guile (of "spirit") rather than of force, as is self-evident—he will in certain cases find it necessary to conjure up out of himself, or at any rate to represent practically a new type of the beast of prey—a new animal monstrosity in which the polar bear, the supple, cold, crouching panther, and, not least important, the fox, are joined together in a trinity as fascinating as it is fearsome. If necessity exacts it, then will he come on the scene with bearish seriousness, venerable, wise, cold, full of treacherous superiority, as the herald and mouthpiece of mysterious powers, sometimes going among even the other kind of beasts of prey, determined as he is to sow on their soil, wherever he can, suffering, discord, self-contradiction, and only too sure of his art, always to be lord of sufferers at all times. He brings with him, doubtless, salve and balsam; but before he can play the physician he must first wound; so, while he soothes the pain which the wound makes, he at the same time poisons the wound. Well versed is he in this above all things, is this wizard and wild beast tamer, in whose vicinity everything healthy must needs become ill, and everything ill must needs become tame. He protects, in sooth, his sick herd well enough, does this strange herdsman; he protects them also against themselves, against the sparks (even in the centre of the herd) of wickedness, knavery, malice, and all the other ills that the plaguey and the sick are heir to; he fights with cunning, hardness, and stealth against anarchy and against the ever imminent break-up inside the herd, where resentment, that most dangerous blasting-stuff and explosive, ever accumulates and accumulates. Getting rid of this blasting-stuff in such a way that it does not blow up the herd and the herdsman, that is his real feat, his supreme utility; if you wish to comprise in the shortest formula the value of the priestly life, it would be correct to say the priest is the diverter of the course of resentment. Every sufferer, in fact, searches instinctively for a cause of his suffering; to put it more exactly, a doer,—to put it still more precisely, a sentient responsible doer,—in brief, something living, on which, either actually or in effigy, he can on any pretext vent his emotions. For the venting of emotions is the sufferer's greatest attempt at alleviation, that is to say, stupefaction, his mechanically desired narcotic against pain of any kind. It is in this phenomenon alone that is found, according to my judgment, the real physiological cause of resentment, revenge, and their family is to be found—that is, in a demand for the deadening of pain through emotion: this cause is generally, but in my view very erroneously, looked for in the defensive parry of a bare protective principle of reaction, of a "reflex movement" in the case of any sudden hurt and danger, after the manner that a decapitated frog still moves in order to get away from a corrosive acid. But the difference is fundamental. In one case the object is to prevent being hurt any more; in the other case the object is to deaden a racking, insidious, nearly unbearable pain by a more violent emotion of any kind whatsoever, and at any rate for the time being to drive it out of the consciousness—for this purpose an emotion is needed, as wild an emotion as possible, and to excite that emotion some excuse or other is needed. "It must be somebody's fault that I feel bad"—this kind of reasoning is peculiar to all invalids, and is but the more pronounced, the more ignorant they remain of the real cause of their feeling bad, the physiological cause (the cause may lie in a disease of the nervous sympathicus, or in an excessive secretion of bile, or in a want of sulphate and phosphate of potash in the blood, or in pressure in the bowels which stops the circulation of the blood, or in degeneration of the ovaries, and so forth). All sufferers have an awful resourcefulness and ingenuity in finding excuses for painful emotions; they even enjoy their jealousy, their broodings over base actions and apparent injuries, they burrow through the intestines of their past and present in their search for obscure mysteries, wherein they will be at liberty to wallow in a torturing suspicion and get drunk on the venom of their own malice—they tear open the oldest wounds, they make themselves bleed from the scars which have long been healed, they make evil-doers out of friends, wife, child, and everything which is nearest to them. "I suffer: it must be somebody's fault"—so thinks every sick sheep. But his herdsman, the ascetic priest, says to him, "Quite so, my sheep, it must be the fault of some one; but thou thyself art that same one, it is all the fault of thyself alone—it is all the fault of thyself alone against thyself: that is bold enough, false enough, but one thing is at least attained; thereby, as I have said, the course of resentment is—diverted.
You can see now what the remedial instinct of life has at least tried to effect, according to my conception, through the ascetic priest, and the purpose for which he had to employ a temporary tyranny of such paradoxical and anomalous ideas as "guilt," "sin," "sinfulness," "corruption," "damnation." What was done was to make the sick harmless up to a certain point, to destroy the incurable by means of themselves, to turn the milder cases severely on to themselves, to give their resentment a backward direction ("man needs but one thing"), and to exploit similarly the bad instincts of all sufferers with a view to self-discipline, self-surveillance, self-mastery. It is obvious that there can be no question at all in the case of a "medication" of this kind, a mere emotional medication, of any real healing of the sick in the physiological sense; it cannot even for a moment be asserted that in this connection the instinct of life has taken healing as its goal and purpose. On the one hand, a kind of congestion and organisation of the sick (the word "Church" is the most popular name for it); on the other, a kind of provisional safeguarding of the comparatively healthy, the more perfect specimens, the cleavage of a rift between healthy and sick—for a long time that was all! and it was much! it was very much!
I am proceeding, as you see, in this essay, from an hypothesis which, as far as such readers as I want are concerned, does not require to be proved; the hypothesis that "sinfulness" in man is not an actual fact, but rather merely the interpretation of a fact, of a physiological discomfort,—a discomfort seen through a moral religious perspective which is no longer binding upon us. The fact, therefore, that any one feels "guilty," "sinful," is certainly not yet any proof that he is right in feeling so, any more than any one is healthy simply because he feels healthy. Remember the celebrated witch-ordeals: in those days the most acute and humane judges had no doubt but that in these cases they were confronted with guilt,—the "witches" themselves had no doubt on the point,—and yet the guilt was lacking. Let me elaborate this hypothesis: I do not for a minute accept the very "pain in the soul" as a real fact, but only as an explanation (a casual explanation) of facts that could not hitherto be precisely formulated; I regard it therefore as something as yet absolutely in the air and devoid of scientific cogency—just a nice fat word in the place of a lean note of interrogation. When any one fails to get rid of his "pain in the soul," the cause is, speaking crudely, to be found not in his "soul" but more probably in his stomach (speaking crudely, I repeat, but by no means wishing thereby that you should listen to me or understand me in a crude spirit). A strong and well-constituted man digests his experiences (deeds and misdeeds all included) just as he digests his meats, even when he has some tough morsels to swallow. If he fails to "relieve himself" of an experience, this kind of indigestion is quite as much physiological as the other indigestion—and indeed, in more ways than one, simply one of the results of the other. You can adopt such a theory, and yet entre nous be nevertheless the strongest opponent of all materialism.
But is he really a physician, this ascetic priest? We already understand why we are scarcely allowed to call him a physician, however much he likes to feel a "saviour" and let himself be worshipped as a saviour. It is only the actual suffering, the discomfort of the sufferer, which he combats, not its cause, not the actual state of sickness—this needs must constitute our most radical objection to priestly medication. But just once put yourself into that point of view, of which the priests have a monopoly, you will find it hard to exhaust your amazement, at what from that standpoint he has completely seen, sought, and found. The mitigation of suffering, every kind of "consoling"—all this manifests itself as his very genius: with what ingenuity has he interpreted his mission of consoler, with what aplomb and audacity has he chosen weapons necessary for the part. Christianity in particular should be dubbed a great treasure-chamber of ingenious consolations,—such a store of refreshing, soothing, deadening drugs has it accumulated within itself; so many of the most dangerous and daring expedients has it hazarded; with such subtlety, refinement. Oriental refinement, has it divined what emotional stimulants can conquer, at any rate for a time, the deep depression, the leaden fatigue, the black melancholy of physiological cripples—for, speaking generally, all religions are mainly concerned with fighting a certain fatigue and heaviness that has infected everything. You can regard it as prima facie probable that in certain places in the world there was almost bound to prevail from time to time among large masses of the population a sense of physiological depression, which, however, owing to their lack of physiological knowledge, did not appear to their consciousness as such, so that consequently its "cause" and its cure can only be sought and essayed in the science of moral psychology (this, in fact, is my most general formula for what is generally called a "religion"). Such a feeling of depression can have the most diverse origins; it may be the result of the crossing of too heterogeneous races (or of classes—genealogical and racial differences are also brought out in the classes: the European "Weltschmerz," the "Pessimism" of the nineteenth century, is really the result of an absurd and sudden class-mixture); it may be brought about by a mistaken emigration—a race falling into a climate for which its power of adaptation is insufficient (the case of the Indians in India); it may be the effect of old age and fatigue (the Parisian pessimism from 1850 onwards); it may be a wrong diet (the alcoholism of the Middle Ages, the nonsense of vegetarianism—which, however, have in their favour the authority of Sir Christopher in Shakespeare); it may be blood-deterioration, malaria, syphilis, and the like (German depression after the Thirty Years' War, which infected half Germany with evil diseases, and thereby paved the way for German servility, for German pusillanimity). In such a case there is invariably recourse to a war on a grand scale with the feeling of depression; let us inform ourselves briefly on its most important practices and phases (I leave on one side, as stands to reason, the actual philosophic war against the feeling of depression which is usually simultaneous—it is interesting enough, but too absurd, too practically negligible, too full of cobwebs, too much of a hole-and-corner affair, especially when pain is proved to be a mistake, on the naïf hypothesis that pain must needs vanish when the mistake underlying it is recognised—but behold! it does anything but vanish . . .). That dominant depression is primarily fought by weapons which reduce the consciousness of life itself to the lowest degree. Wherever possible, no more wishes, no more wants; shun everything which produces emotion, which produces "blood" (eating no salt, the fakir hygiene); no love; no hate; equanimity; no revenge; no getting rich; no work; begging! as far as possible, no woman, or as little woman as possible; as far as the intellect is concerned, Pascal's principle, "il faut s'abêtir." To put the result in ethical and psychological language, "self-annihilation," "sanctification"; to put it in physiological language, "hypnotism"—the attempt to find some approximate human equivalent for what hibernation is for certain animals, for what (aestivation is for many tropical plants, a minimum of assimilation and metabolism in which life just manages to subsist without really coming into the consciousness. An amazing amount of human energy has been devoted to this object—perhaps uselessly? There cannot be the slightest doubt but that such sportsmen of "saintliness," in whom at times nearly every nation has abounded, have really found a genuine relief from that which they have combated with such a rigorous training—in countless cases they really escaped by the help of their system of hypnotism away from deep physiological depression; their method is consequently counted among the most universal ethnological facts. Similarly it is improper to consider such a plan for starving the physical element and the desires, as in itself a symptom of insanity (as a clumsy species of roast-beef-eating "freethinkers" and Sir Christophers are fain to do); all the more certain is it that their method can and does pave the way to all kinds of mental disturbances, for instance, "inner lights" (as far as the case of Hesychasts of Mount Athos), auditory and visual hallucinations, voluptuous ecstasies and effervescences of sensualism (the history of St. Theresa). The explanation of such events given by the victims is always the acme of fanatical falsehood; this is self-evident. Note well, however, the tone of implicit gratitude that rings in the very will for an explanation of such a character. The supreme state, salvation itself, that final goal of universal hypnosis and peace, is always regarded by them as the mystery of mysteries, which even the most supreme symbols are inadequate to express; it is regarded as an entry and homecoming to the essence of things, as a liberation from all illusions, as "knowledge," as "truth," as "being," as an escape from every end, every wish, every action, as something even beyond Good and Evil.
"Good and Evil," quoth the Buddhists, "both are fetters. The perfect man is master of them both."
"The done and the undone," quoth the disciple of the Vedanta, "do him no hurt; the good and the evil he shakes from off him, sage that he is; his kingdom suffers no more from any act; good and evil, he goes beyond them both."—An absolutely Indian conception, as much Brahmanist as Buddhist. Neither in the Indian nor in the Christian doctrine is this "Redemption" regarded as attainable by means of virtue and moral improvement, however high they may place the value of the hypnotic efficiency of virtue: keep clear on this point—indeed it simply corresponds with the facts. The fact that they remained true on this point is perhaps to be regarded as the best specimen of realism in the three great religions, absolutely soaked as they are with morality, with this one exception. "For those who know, there is no duty." "Redemption is not attained by the acquisition of virtues; for redemption consists in being one with Brahman, who is incapable of acquiring any perfection; and equally little does it consist in the giving up of faults, for the Brahman, unity with whom is what constitutes redemption, is eternally pure" (these passages are from the Commentaries of the Cankara, quoted from the first real European expert of the Indian philosophy, my friend Paul Deussen). We wish, therefore, to pay honour to the idea of "redemption" in the great religions, but it is somewhat hard to remain serious in view of the appreciation meted out to the deep sleep by these exhausted pessimists who are too tired even to dream—to the deep sleep considered, that is, as already a fusing into Brahman, as the attainment of the unio mystica with God. "When he has completely gone to sleep," says on this point the oldest and most venerable "script," "and come to perfect rest, so that he sees no more any vision, then, oh dear one, is he united with Being, he has entered into his own self—encircled by the Self with its absolute knowledge, he has no more any consciousness of that which is without or of that which is within. Day and night cross not these bridges, nor age, nor death, nor suffering, nor good deeds, nor evil deeds." "In deep sleep," say similarly the believers in this deepest of the three great religions, "does the soul lift itself from out this body of ours, enters the supreme light and stands out therein in its true shape: therein is it the supreme spirit itself, which travels about, while it rests and plays and enjoys itself, whether with women, or chariots, or friends; there do its thoughts turn no more back to this appanage of a body, to which the 'prana' (the vital breath) is harnessed like a beast of burden to the cart." None the less we will take care to realise (as we did when discussing "redemption") that in spite of all its pomps of Oriental extravagance this simply expresses the same criticism on life as did the clear, cold, Greekly cold, but yet suffering Epicurus. The hypnotic sensation of nothingness, the peace of deepest sleep, anaesthesia in short—that is what passes with the sufferers and the absolutely depressed for, forsooth, their supreme good, their value of values; that is what must be treasured by them as something positive, be felt by them as the essence of the Positive (according to the same logic of the feelings, nothingness is in all pessimistic religions called God).
Such a hypnotic deadening of sensibility and susceptibility to pain, which presupposes somewhat rare powers, especially courage, contempt of opinion, intellectual stoicism, is less frequent than another and certainly easier training which is tried against states of depression. I mean mechancal activity. It is indisputable that a suffering existence can be thereby considerably alleviated. This fact is called to-day by the somewhat ignoble title of the "Blessing of work." The alleviation consists in the attention of the sufferer being absolutely diverted from suffering, in the incessant monopoly of the consciousness by action, so that consequently there is little room left for suffering—for narrow is it, this chamber of human consciousness! Mechanical activity and its corollaries, such as absolute regularity, punctilious unreasoning obedience, the chronic routine of life, the complete occupation of time, a certain liberty to be impersonal, nay, a training in "impersonality," self-forgetfulness, "incuria sui"—with what thoroughness and expert subtlety have all these methods been exploited by the ascetic priest in his war with pain!
When he has to tackle sufferers of the lower orders, slaves, or prisoners (or women, who for the most part are a compound of labour-slave and prisoner), all he has to do is to juggle a little with the names, and to rechristen, so as to make them see henceforth a benefit, a comparative happiness, in objects which they hated—the slave's discontent with his lot was at any rate not invented by the priests. An even more popular means of fighting depression is the ordaining of a little joy, which is easily accessible and can be made into a rule; this medication is frequently used in conjunction with the former ones. The most frequent form in which joy is prescribed as a cure is the joy in producing joy (such as doing good, giving presents, alleviating, helping, exhorting, comforting, praising, treating with distinction); together with the prescription of "love your neighbour." The ascetic priest prescribes, though in the most cautious doses, what is practically a stimulation of the strongest and most life-assertive impulse—the Will for Power. The happiness involved in the "smallest superiority" which is the concomitant of all benefiting, helping, extolling, making one's self useful, is the most ample consolation, of which, if they are well-advised, physiological distortions avail themselves: in other cases they hurt each other, and naturally in obedience to the same radical instinct. An investigation of the origin of Christianity in the Roman world shows that co-operative unions for poverty, sickness, and burial sprang up in the lowest stratum of contemporary society, amid which the chief antidote against depression, the little joy experienced in mutual benefits, was deliberately fostered. Perchance this was then a novelty, a real discovery? This conjuring up of the will for cooperation, for family organisation, for communal life, for "Caenacula," necessarily brought the Will for Power, which had been already infinitesimally stimulated, to a new and much fuller manifestation. The herd organisation is a genuine advance and triumph in the fight with depression. With the growth of the community there matures even to individuals a new interest, which often enough takes him out of the more personal element in his discontent, his aversion to himself, the "despectus sui" of Geulincx. All sick and diseased people strive instinctively after a herd-organisation, out of a desire to shake off their sense of oppressive discomfort and weakness; the ascetic priest divines this instinct and promotes it; wherever a herd exists it is the instinct of weakness which has wished for the herd, and the cleverness of the priests which has organised it, for, mark this: by an equally natural necessity the strong strive as much for isolation as the weak for union: when the former bind themselves it is only with a view to an aggressive joint action and joint satisfaction of their Will for Power, much against the wishes of their individual consciences; the latter, on the contrary, range themselves together with positive delight in such a muster—their instincts are as much gratified thereby as the instincts of the "born master" (that is, the solitary beast-of-prey species of man) are disturbed and wounded to the quick by organisation. There is always lurking beneath every oligarchy—such is the universal lesson of history—the desire for tyranny. Every oligarchy is continually quivering with the tension of the effort required by each individual to keep mastering this desire. (Such, e.g., was the Greek; Plato shows it in a hundred places, Plato, who knew his contemporaries—and himself.)
The methods employed by the ascetic priest, which we have already learnt to know—stifling of all vitality, mechanical energy, the little joy, and especially the method of "love your neighbour" herd-organisation, the awaking of the communal consciousness of power, to such a pitch that the individual's disgust with himself becomes eclipsed by his delight in the thriving of the community—these are, according to modern standards, the "innocent" methods employed in the fight with depression; let us turn now to the more interesting topic of the "guilty" methods. The guilty methods spell one thing: to produce emotional excess—which is used as the most efficacious anesthetic against their depressing state of protracted pain; this is why priestly ingenuity has proved quite inexhaustible in thinking out this one question: "By what means can you produce an emotional excess?" This sounds harsh: it is manifest that it would sound nicer and would grate on one's ears less, if I were to say, forsooth: "The ascetic priest made use at all times of the enthusiasm contained in all strong emotions." But what is the good of still soothing the delicate ears of our modern effeminates? What is the good on our side of budging one single inch before their verbal Pecksniffianism? For us psychologists to do that would be at once practical Pecksniffianism, apart from the fact of its nauseating us. The good taste (others might say, the righteousness) of a psychologist nowadays consists, if at all, in combating the shamefully moralised language with which all modern judgments on men and things are smeared. For, do not deceive yourself: what constitutes the chief characteristic of modern souls and of modern books is not the lying, but the innocence which is part and parcel of their intellectual dishonesty. The inevitable running up against this "innocence" everywhere constitutes the most distasteful feature of the somewhat dangerous business which a modern psychologist has to undertake: it is a part of our great danger—it is a road which perhaps leads straight to the great nausea—I know quite well the purpose which all modern books will and can serve (granted that they last, which I am not afraid of, and granted equally that there is to be at some future day a generation with a more rigid, more severe, and healthier taste)—the function which all modernity generally will serve with posterity: that of an emetic,—and this by reason of its moral sugariness and falsity, its ingrained feminism, which it is pleased to call "Idealism," and at any rate believes to be idealism. Our cultured men of to-day, our "good" men, do not lie—that is true; but it does not redound to their honour! The real lie, the genuine, determined, "honest" lie (on whose value you can listen to Plato) would prove too tough and strong an article for them by a long way; it would be asking them to do what people have been forbidden to ask them to do, to open their eyes to their own selves, and to learn to distinguish between "true" and "false" in their own selves. The dishonest lie alone suits them: everything which fools a good man is perfectly incapable of any other attitude to anything than that of a dishonourable liar, an absolute liar, but none the less an innocent liar, a blue-eyed liar, a virtuous liar. These "good men," they are all now tainted with morality through and through, and as far as honour is concerned they are disgraced and corrupted for all eternity. Which of them could stand a further truth "about man"? or, put more tangibly, which of them could put up with a true biography? One or two instances: Lord Byron composed a most personal autobiography, but Thomas Moore was "too good" for it; he burnt his friend's papers. Dr. Gwinner, Schopenhauer's executor, is said to have done the same; for Schopenhauer as well wrote much about himself, and perhaps also against himself (εὶς έαυόν). The virtuous American Thayer, Beethoven's biographer, suddenly stopped his work: he had come to a certain point in that honourable and simple life, and could stand it no longer. Moral: What sensible man nowadays writes one honest word about himself? He must already belong to the Order of Holy Foolhardiness. We are promised an autobiography of Richard Wagner; who doubts but that it would be a clever autobiography? Think, forsooth, of the grotesque horror which the Catholic priest Janssen aroused in Germany with his inconceivably square and harmless pictures of the German Reformation; what wouldn't people do if some real psychologist were to tell us about a genuine Luther, tell us, not with the moralist simplicity of a country priest or the sweet and cautious modesty of a Protestant historian, but say with the fearlessness of a Taine, that springs from force of character and not from a prudent toleration of force. (The Germans, by the bye, have already produced the classic specimen of this toleration—they may well be allowed to reckon him as one of their own, in Leopold Ranke, that born classical advocate of every causa fortior, that cleverest of all the clever opportunists.)
But you will soon understand me.—Putting it shortly, there is reason enough, is there not, for us psychologists nowadays never to get away from a certain mistrust of our own selves? Probably even we ourselves are still "too good" for our work; probably, whatever contempt we feel for this popular craze for morality, we ourselves are perhaps none the less its victims, prey, and slaves; probably it infects even us. Of what was that diplomat warning us, when he said to his colleagues: "Let us especially mistrust our first impulses, gentlemen! they are almost always good"? So should nowadays every psychologist talk to his colleagues. And thus we get back to our problem, which in point of fact does require from us a certain severity, a certain mistrust especially against "first impulses." The ascetic ideal in the service of projected emotional excess:—he who remembers the previous essay will already partially anticipate the essential meaning compressed into these above ten words. The thorough unswitching of the human soul, the plunging of it into terror, frost, ardour, rapture, so as to free it, as through some lightning shock, from all the smallness and pettiness of unhappiness, depression, and discomfort: what ways lead to this goal? And which of these ways does so most safely? . . . At bottom all great emotions have this power, provided that they find a sudden outlet—emotions such as rage, fear, lust, revenge, hope, triumph, despair, cruelty; and, in sooth, the ascetic priest has had no scruples in taking into his service the whole pack of hounds that rage in the human kennel, unleashing now these and now those, with the same constant of waking man out of his protracted melancholy, of chasing away, at any rate for a time, his dull pain, his shrinking misery, but always under the sanction of a religious interpretation and justification. This emotional excess has subsequently to be paid for, this is self-evident—it makes the ill more ill—and therefore this kind of remedy for pain is according to modern standards a "guilty" kind.
The dictates of fairness, however, require that we should all the more emphasise the fact that this remedy is applied with a good conscience, that the ascetic priest has prescribed it in the most implicit belief in its utility and indispensability;—often enough almost collapsing in the presence of the pain which he created;—that we should similarly emphasise the fact that the violent physiological revenges of such excesses, even perhaps the mental disturbances, are not absolutely inconsistent with the general tenor of this kind of remedy; this remedy, which, as we have shown previously, is not for the purpose of healing diseases, but of fighting the unhappiness of that depression, the alleviation and deadening of which was its object. The object was consequently achieved. The keynote by which the ascetic priest was enabled to get every kind of agonising and ecstatic music to play on the fibres of the human soul—was, as every one knows, the exploitation of the feeling of "guilt." I have already indicated in the previous essay the origin of this feeling—as a piece of animal psychology and nothing else: we were thus confronted with the feeling of "guilt," in its crude state, as it were. It was first in the hands of the priest, real artist that he was in the feeling of guilt, that it took shape—oh, what a shape!
"Sin"—for that is the name of the new priestly version of the animal "bad-conscience" (the inverted cruelty)— has up to the present been the greatest event in the history of the diseased soul; in "sin" we find the most perilous and fatal masterpiece of religious interpretation. Imagine man, suffering from himself, some way or other but at any rate physiologically, perhaps like an animal shut up in a cage, not clear as to the why and the wherefore! imagine him in his desire for reasons—reasons bring relief—in his desire again for remedies, narcotics at last, consulting one, who knows even the occult—and see, lo and behold, he gets a hint from his wizard, the ascetic priest, his first hint on the "cause" of his trouble: he must search for it in himself, in his guiltiness, in a piece of the past, he must understand his very suffering as a state of punishment. He has heard, he has understood, has the unfortunate: he is now in the plight of a hen round which a line has been drawn. He never gets out of the circle of lines. The sick man has been turned into "the sinner"—and now for a few thousand years we never get away from the sight of this new invalid, of "a sinner"—shall we ever get away from it?—wherever we just look, everywhere the hypnotic gaze of the sinner always moving in one direction (in the direction of guilt, the only cause of suffering); everywhere the evil conscience, this "greuliche Thier," to use Luther's language; everywhere rumination over the past, a distorted view of action, the gaze of the "green-eyed monster" turned on all action: everywhere the wilful misunderstanding of suffering, its transvaluation into feelings of guilt, fear of retribution; everywhere the scourge, the hairy shirt, the starving body, contrition; everywhere the sinner breaking himself on the ghastly wheel of a restless and morbidly eager conscience; everywhere mute pain, extreme fear, the agony of a tortured heart, the spasms of an unknown happiness, the shriek for "redemption." In point of fact, thanks to this system of procedure, the old depression, dullness, and fatigue were absolutely conquered, life itself became very interesting again, awake, eternally awake, sleepless, glowing, burnt away, exhausted and yet not tired—such was the figure cut by man, "the sinner," who was initiated into these mysteries. This grand old wizard of an ascetic priest fighting with depression—he had clearly triumphed, his kingdom had come: men no longer grumbled at pain, men panted after pain: "More pain! More pain!" So for centuries on end shrieked the demand of his acolytes and initiates. Every emotional excess which hurt; everything which broke, overthrew, crushed, transported, ravished; the mystery of torture-chambers, the ingenuity of hell itself—all this was now discovered, divined, exploited, all this was at the service of the wizard, all this served to promote the triumph of his ideal, the ascetic ideal. "My kingdom is not of this world," quoth he, both at the beginning and at the end: had he still the right to talk like that?—Goethe has maintained that there are only thirty-six tragic situations: we would infer from that, did we not know otherwise, that Goethe was no ascetic priest. He—knows more.
So far as all this kind of priestly medicine-mongering, the "guilty" kind, is concerned, every word of criticism is superfluous. As for the suggestion that emotional excess of the type, which in these cases the ascetic priest is fain to order to his sick patients (under the most sacred euphemism, as is obvious, and equally impregnated with the sanctity of his purpose), has ever really been of use to any sick man, who, forsooth, would feel inclined to maintain a proposition of that character? At any rate, some understanding should be come to as to the expression "be of use." If you only wish to express that such a system of treatment has reformed man, I do not gainsay it: I merely add that "reformed" conveys to my mind much as "tamed," "weakened," "discouraged," "refined," daintified," "emasculated" (and thus it means almost as much as injured). But when you have to deal principally with sick, depressed, and oppressed creatures, such a system, even granted that it makes the ill "better," under any circumstances also makes them more ill: ask the mad-doctors the invariable result of a methodical application of penance-torture, contritions, and salvation ecstasies. Similarly ask history. In every body politic where the ascetic priest has established this treatment of the sick, disease has on every occasion spread with sinister speed throughout its length and breadth. What was always the "result"? A shattered nervous system, in addition to the existing malady, and this in the greatest as in the smallest, in the individuals as in masses. We find, in consequence of the penance and redemption-training, awful epileptic epidemics, the greatest known to history, such as the St. Vitus and St. John dances of the Middle Ages; we find, as another phase of its after-effect, frightful mutilations and chronic depressions, by means of which the temperament of a nation or a city (Geneva, Bale) is turned once for all into its opposite;—this training, again, is responsible for the witch-hysteria, a phenomenon analogous to somnambulism (eight great epidemic outbursts of this only between 1564 and 1605);—we find similarly in its train those delirious death-cravings of large masses, whose awful "shriek," "evviva la morte!" was heard over the whole of Europe, now interrupted by voluptuous variations and anon by a rage for destruction, just as the same emotional sequence with the same intermittencies and sudden changes is now universally observed in every case where the ascetic doctrine of sin scores once more a great success (religious neurosis appears as a manifestation of the devil, there is no doubt of it. What is it? Quaeritur). Speaking generally, the ascetic ideal and its sublime-moral cult, this most ingenious, reckless, and perilous systematisation of all methods of emotional excess, is writ large in a dreadful and unforgettable fashion on the whole history of man, and unfortunately not only on history. I was scarcely able to put forward any other element which attacked the health and race efficiency of Europeans with more destructive power than did this ideal; it can be dubbed, without exaggeration, the real fatality in the history of the health of the European man. At the most you can merely draw a comparison with the specifically German influence: I mean the alcohol poisoning of Europe, which up to the present has kept pace exactly with the political and racial predominance of the Germans (where they inoculated their blood, there too did they inoculate their vice). Third in the series comes syphilis—magno sed proximo intervallo.
The ascetic priest has, wherever he has obtained the mastery, corrupted the health of the soul, he has consequently also corrupted taste in artibus et litteris—he corrupts it still. "Consequently?" I hope I shall be granted this "consequently"; at any rate, I am not going to prove it first. One solitary indication, it concerns the arch-book of Christian literature, their real model, their "book-in-itself." In the very midst of the Graeco-Roman splendour, which was also a splendour of books, face to face with an ancient world of writings which had not yet fallen into decay and ruin, at a time when certain books were still to be read, to possess which we would give nowadays half our literature in exchange, at that time the simplicity and vanity of Christian agitators (they are generally called Fathers of the Church) dared to declare: "We too have our classical literature, we do not need that of the Greeks"—and meanwhile they proudly pointed to their books of legends, their letters of apostles, and their apologetic tractlets, just in the same way that to-day the English "Salvation Army" wages its fight against Shakespeare and other "heathens" with an analous literature. You already guess it, I do not like the "New Testament"; it almost upsets me that I stand so isolated in my taste so far as concerns this valued, this over-valued Scripture; the taste of two thousand years is against me; but what boots it! "Here I stand! I cannot help myself"—I have the courage of my bad taste. The Old Testament—yes, that is something quite different, all honour to the Old Testament! I find therein great men, an heroic landscape, and one of the rarest phenomena in the world, the incomparable naivete of the strong heart; further still, I find a people. In the New, on the contrary, just a hostel of petty sects, pure rococo of the soul, twisting angles and fancy touches, nothing but conventicle air, not to forget an occasional whiff of bucolic sweetness which appertains to the epoch (and the Roman province) and is less Jewish than Hellenistic. Meekness and braggadocio cheek by jowl; an emotional garrulousness that almost deafens; passionate hysteria, but no passion; painful pantomime; here manifestly every one lacked good breeding. How dare any one make so much fuss about their little failings as do these pious little fellows! No one cares a straw about it—let alone God. Finally they actually wish to have "the crown of eternal life," do all these little provincials! In return for what, in sooth? For what end? It is impossible to carry insolence any further. An immortal Peter! who could stand him! They have an ambition which makes one laugh: the thing dishes up cut and dried his most personal life, his melancholies, and common-or-garden troubles, as though the Universe itself were under an obligation to bother itself about them, for it never gets tired of wrapping up God Himself in the petty misery in which its troubles are involved. And how about the atrocious form of this chronic hobnobbing with God? This Jewish, and not merely Jewish, slobbering and clawing importunacy towards God!—There exist little despised "heathen nations" in East Africa, from whom these first Christians could have learnt something worth learning, a little tact in worshipping; these nations do not allow themselves to say aloud the name of their God. This seems to me delicate enough, it is certain that it is too delicate, and not only for primitive Christians; to take a contrast, just recollect Luther, the most "eloquent" and insolent peasant whom Germany has had, think of the Lutherian tone, in which he felt quite the most in his element during his tete-a-tetes with God. Luther's opposition to the mediaeval saints of the Church (in particular, against "that devil's hog, the Pope"), was, there is no doubt, at bottom the opposition of a boor, who was offended at the good etiquette of the Church, that worship-etiquette of the sacerdotal code, which only admits to the holy of holies the initiated and the silent, and shuts the door against the boors. These definitely were not to be allowed a hearing in this planet—but Luther the peasant simply wished it otherwise; as it was, it was not German enough for him. He personally wished himself to talk direct, to talk personally, to talk "straight from the shoulder" with his God. Well, he's done it. The ascetic ideal, you will guess, was at no time and in no place, a school of good taste, still less of good manners—at the best it was a school for sacerdotal manners: that is, it contains in itself something which was a deadly enemy to all good manners. Lack of measure, opposition to measure it is itself a "non plus ultra."
The ascetic ideal has corrupted not only health and taste, there are also third, fourth, fifth, and sixth things which it has corrupted—I shall take care not to go through the catalogue (when should I get to the end?). I have here to expose not what this ideal effected; but rather only what it means, on what it is based, what lies lurking behind it and under it, that of which it is the provisional expression, an obscure expression bristling with queries and misunderstandings. And with this object only in view I presumed "not to spare" my readers a glance at the awfulness of its results, a glance at its fatal results; I did this to prepare them for the final and most awful aspect presented to me by the question of the significance of that ideal. What is the significance of the power of that ideal, the monstrousness of its power? Why is it given such an amount of scope? Why is not a better resistance offered against it? The ascetic ideal expresses one will: where is the opposition will, in which an opposition ideal expresses itself? The ascetic ideal has an aim—this goal is, putting it generally, that all the other interests of human life should, measured by its standard, appear petty and narrow; it explains epochs, nations, men, in reference to this one end; it forbids any other interpretation, any other end; it repudiates, denies, affirms, confirms, only in the sense of its own interpretation (and there ever a more thoroughly elaborated system of interpretation?); it subjects itself to no power, rather does it believe in its own precedence over every power—it believes that nothing powerful exists in the world that has not first got to receive from "it" a meaning, a right to exist, a value, as being an instrument in its work, a way and means to its end, to one end. Where is the counterpart of this complete system of will, end, and interpretation? Why is the counterpart lacking? Where is the other "one aim"? But I am told it is not lacking, that not only has it fought a long and fortunate fight with that ideal, but that further it has already won the mastery over that ideal in all essentials: let our whole modern science attest this—that modern science, which, like the genuine reality-philosophy which it is, manifestly believes in itself alone, manifestly has the courage to be itself, the will to be itself, and has got on well enough without God, another world, and negative virtues.
With all their noisy agitator-babble, however, they effect nothing with me; these trumpeters of reality are bad musicians, their voices do not come from the deeps with sufficient audibility, they are not the mouthpiece for the abyss of scientific knowledge—for to-day scientific knowledge is an abyss—the word "science," in such trumpeter-mouths, is a prostitution, an abuse, an impertinence. The truth is just the opposite from what is maintained in the ascetic theory. Science has to-day absolutely no belief in itself, let alone in an ideal superior to Itself, and wherever science still consists of passion, love, ardour, suffering it is not the opposition to that ascetic ideal, but rather the incarnation of its latest and noblest form. Does that ring strange? There are enough brave and decent working people, even among the learned men of to-day, who like their little corner, and who, just because they are pleased so to do, become at times indecently loud with their demand, that people to-day should be quite content, especially in science—for in science there is so much useful work to do. I do not deny it—there is nothing I should like less than to spoil the delight of these honest workers in their handiwork; for I rejoice in their work. But the fact of science requiring hard work, the fact of its having contented workers, is absolutely no proof of science as a whole having to-day one end, one will, one ideal, one passion for a great faith; the contrary, as I have said, is the case. When science is not the latest manifestation of the ascetic ideal—but these are cases of such rarity, selectness, and exquisiteness, as to preclude the general judgment being affected thereby—science is a hiding-place for every kind of cowardice, disbelief, remorse, despectio sui, bad conscience—it is the very anxiety that springs from having no ideal, the suffering from the lack of a great love, the discontent with an enforced moderation. Oh, what does all science not cover to-day? How much, at any rate, does it not try to cover? The diligence of our best scholars, their senseless industry, their burning the candle of their brain at both ends—their very mastery in their handiwork—how often is the real meaning of all that to prevent themselves continuing to see a certain thing? Science as a self-anaesthetic: do you know that? You wound them—every one who consorts with scholars experiences this—you wound them sometimes to the quick through just a harmless word; when you think you are paying them a compliment you embitter them beyond all bounds, simply because you didn't have the finesse to infer the real kind of customers you had to tackle, the sufferer kind (who won't own up even to themselves what they really are), the dazed and unconscious kind who have only one fear—coming to consciousness.
And now look at the other side, at those rare cases, of which I spoke, the most supreme idealists to be found nowadays among philosophers and scholars. Have we, perchance, found in them the sought-for opponents of the ascetic ideal, its anti-idealists? In fact, they believe themselves to be such, these "unbelievers" (for they are all of them that): it seems that this idea is their last remnant of faith, the idea of being opponents of this ideal, so earnest are they on this subject, so passionate in word and gesture;—but does it follow that what they believe must necessarily be true? We "knowers" have grown by degrees suspicious of all kinds of believers, our suspicion has step by step habituated us to draw just the opposite conclusions to what people have drawn before; that is to say, wherever the strength of a belief is particularly prominent to draw the conclusion of the difficulty of proving what is believed, the conclusion of its actual improbability. We do not again deny that "faith produces salvation": for that very reason we do deny that faith proves anything,—a strong faith, which produces happiness, causes suspicion of the object of that faith, it does not establish its "truth," it does establish a certain probability of—illusion. What is now the position in these cases? These solitaries and deniers of to-day; these fanatics in one thing, in their claim to intellectual cleanness; these hard, stern, continent, heroic spirits, who constitute the glory of our time; all these pale atheists, anti-Christians, immoralists, Nihilists; these sceptics, "ephectics," and "hectics" of the intellect (in a certain sense they are the latter, both collectively and individually); these supreme idealists of knowledge, in whom alone nowadays the intellectual conscience dwells and is alive—in point of fact they believe themselves as far away as possible from the ascetic ideal, do these "free, very free spirits": and yet, if I may reveal what they themselves cannot see—for they stand too near themselves: this ideal is simply their ideal, they represent it nowadays and perhaps no one else, they themselves are its most spiritualised product, its most advanced picket of skirmishers and scouts, its most insidious delicate and elusive form of seduction.—If I am in any way a reader of riddles, then I will be one with this sentence: for some time past there have been no free spirits; for they still believe in truth. When the Christian Crusaders in the East came into collision with that invincible order of assassins, that order of free spirits par excellence, whose lowest grade lives in a state of discipline such as no order of monks has ever attained, then in some way or other they managed to get an inkling of that symbol and tally-word, that was reserved for the highest grade alone as their secretum, "Nothing is true, everything is allowed,"—in sooth, that was freedom of thought, thereby was taking leave of the very belief in truth. Has indeed any European, any Christian freethinker, ever yet wandered into this proposition and its labyrinthine consequences? Does he know from experience the Minotauros of this den.—I doubt it—nay, I know otherwise. Nothing is more really alien to these "monofanatics," these so-called "free spirits," than freedom and unfettering in that sense; in no respect are they more closely tied, the absolute fanaticism of their belief in truth is unparalleled. I know all this perhaps too much from experience at close quarters—that dignified philosophic abstinence to which a belief like that binds its adherents, that stoicism of the intellect, which eventually vetoes negation as rigidly as it does affirmation, that wish for standing still in front of the actual, the factum brutum, that fatalism in "petits faits" (ce petit faitalism, as I call it), in which French Science now attempts a kind of moral superiority over German, this renunciation of interpretation generally (that is, of forcing, doctoring, abridging, omitting, suppressing, inventing, falsifying, and all the other essential attributes of interpretation)—all this, considered broadly, expresses the asceticism of virtue, quite as efficiently as does any repudiation of the senses (it is at bottom only a modus of that repudiation). But what forces it into that unqualified will for truth is the faith in the ascetic ideal itself, even though it take the form of its unconscious imperatives,—make no mistake about it, it is the faith, I repeat, in a metaphysical value, an intrinsic value of truth, of a character which only warranted and guaranteed in this ideal (it stands and falls with that ideal). Judged strictly, there does not exist a science without its "hypotheses," the thought of such a science is inconceivable, illogical: a philosophy, a faith, must always exist first to enable science to gain thereby a direction, a meaning, a limit and method, a right to existence. (He who holds a contrary opinion on the subject—he, for example, who takes it upon himself to establish philosophy "upon a strictly scientific basis"—has first got to "turn upside-down" not only philosophy but also truth itself—the gravest insult which could possibly be offered to two such respectable females!) Yes, there is no doubt about it—and here I quote my Joyful Wisdom, cp. Book V. Aph. 344: "The man who is truthful in that daring and extreme fashion, which is the presupposition of the faith in science, asserts thereby a different world from that of life, nature, and history; and in so far as he asserts the existence of that different world, come, must he not similarly repudiate its counterpart, this world, our world? The belief on which our faith in science is based has remained to this day a metaphysical belief—even we knowers of to-day, we godless foes of metaphysics, we, too, take our fire from that conflagration which was kindled by a thousand-year-old faith, from that Christian belief, which was also Plato's belief, the belief that God is truth, that truth is divine. . . . But what if this belief becomes more and more incredible, what if nothing proves itself to be divine, unless it be error, blindness, lies—what if God Himself proved Himself to be our oldest lie?"—It is necessary to stop at this point and to consider the situation carefully. Science itself now needs a justification (which is not for a minute to say that there is such a justification). Turn in this context to the most ancient and the most modern philosophers: they all fail to realise the extent of the need of a justification on the part of the Will for Truth—here is a gap in every philosophy—what is it caused by? Because up to the present the ascetic ideal dominated all philosophy, because Truth was fixed as Being, as God, as the Supreme Court of Appeal, because Truth was not allowed to be a problem. Do you understand this "allowed"? From the minute that the belief in the God of the ascetic ideal is repudiated, there exists a new problem: the problem of the value of truth. The Will for Truth needed a critique—let us define by these words our own task—the value of truth is tentatively to be called in question. . . . (If this seems too laconically expressed, I recommend the reader to peruse again that passage from the Joyful Wisdom which bears the title, "How far we also are still pious," Aph. 344, and best of all the whole fifth book of that work, as well as the Preface to The Dawn of Day.
No! You can't get round me with science, when I search for the natural antagonists of the ascetic ideal, when I put the question: "Where is the opposed will in which the opponent ideal expresses itself?" Science is not, by a long way, independent enough to fulfil this function; in every department science needs an ideal value, a power which creates values, and in whose service it can believe in itself—science itself never creates values. Its relation to the ascetic ideal is not in itself antagonistic: speaking roughly, it rather represents the progressive force in the inner evolution of that ideal. Tested more exactly, its opposition and antagonism are concerned not with the ideal itself, but only with that ideal's outworks, its outer garb, its masquerade, with its temporary hardening, stiffening, and dogmatising—it makes the life in the ideal free once more, while it repudiates its superficial elements. These two phenomena, science and the ascetic ideal, both rest on the same basis—I have already made this clear—the basis, I say, of the same over-appreciation of truth (more accurately the same belief in the impossibility of valuing and of criticising truth), and consequently they are necessarily allies, so that, in the event of their being attacked, they must always be attacked and called into question together. A valuation of the ascetic ideal inevitably entails a valuation of science as well; lose no time in seeing this clearly, and be sharp to catch it! (Art, I am speaking provisionally, for I will treat it on some other occasion in greater detail,—art, I repeat, in which lying is sanctified and the will for deception has good conscience on its side, is much more fundamentally opposed to the ascetic ideal than is science: Plato's instinct felt this— Plato, the greatest enemy of art which Europe has produced up to the present. Plato versus Homer, that is the complete, the true antagonism—on the one side, the wholehearted "transcendental," the great defamer of life; on the other, its involuntary panegyrist, the golden nature. An artistic subservience to the service of the ascetic ideal is consequently the most absolute artistic corruption that there can be, though unfortunately it is one of the most frequent phases, for nothing is more corruptible than an artist.) Considered physiologically, moreover, science rests on the same basis as does the ascetic ideal: a certain impoverishment of life is the presupposition of the latter as of the former—add, frigidity of the emotions, slackening of the tempo, the substitution of dialectic for instinct, seriousness impressed on mien and gesture (seriousness, that most unmistakable sign of strenuous metabolism, of Struggling, toiling life). Consider the periods in a nation in which the learned man comes into prominence; they are the periods of exhaustion, often of sunset, of decay— the effervescing strength, the confidence in life, the confidence in the future are no more. The preponderence of the mandarins never signifies any good, any more than does the advent of democracy, or arbitration instead of war, equal rights for women, the religion of pity, and all the other symptoms of declining life. (Science handled as a problem! what is the meaning of science?—upon this point the Preface to the Birth of Tragedy.) No! this "modern science"—mark you this well—is at times the best ally for the ascetic ideal, and for the very reason that it is the ally which is most unconscious, most automatic, most secret, and most subterranean! They have been playing into each other's hands up to the present, have these "poor in spirit" and the scientific opponents of that ideal (take care, by the bye, not to think that these opponents are the antithesis of this ideal, that they are the rich in spirit—that they are not; I have called them the hectic in spirit). As for these celebrated victories of science; there is no doubt that they are victories—but victories over what? There was not for a single minute any victory among their list over the ascetic ideal, rather was it made stronger, that is to say, more elusive, more abstract, more insidious, from the fact that a wall, an outwork, that had got built on to the main fortress and disfigured its appearance, should from time to time be ruthlessly destroyed and broken down by science. Does any one seriously suggest that the downfall of the theological astronomy signified the downfall of that ideal?—Has, perchance, man grown less in need of a transcendental solution of his riddle of existence, because since that time this existence has become more random, casual, and superfluous in the visible order of the universe? Has there not been since the time of Copernicus an unbroken progress in the self-belittling of man and his will for belittling himself? Alas, his belief in his dignity, his uniqueness, his irreplaceableness in the scheme of existence, is gone—he has become animal, literal, unqualified, and unmitigated animal, he who in his earlier belief was almost God ("child of God," "demi-God"). Since Copernicus man seems to have fallen on to a steep plane—he rolls faster and faster away from the centre—whither? into nothingness? into the "thrilling sensation of his own nothingness"?—Well! this would be the straight way—to the old ideal?—All science (and by no means only astronomy, with regard to the humiliating and deteriorating effect of which Kant has made a remarkable confession, "it annihilates my own importance"), all science, natural as much as unnatural—-by unnatural I mean the self-critique of reason—nowadays sets out to talk man out of his present opinion of himself, as though that opinion had been nothing but a bizarre piece of conceit; you might go so far as to say that science finds its peculiar pride, its peculiar bitter form of stoical ataraxia, in preserving man's contempt of himself, that state which it took so much trouble to bring about, as man's final and most serious claim to self-appreciation (rightly so, in point of fact, for he who despises is always "one who has not forgotten how to appreciate"). But does all this involve any real effort to counteract the ascetic ideal? Is it really seriously suggested that Kant's victory over the theological dogmatism about "God," "Soul," "Freedom," "Immortality," has damaged that ideal in any way (as the theologians have imagined to be the case for a long time past)?—And in this connection it does not concern us for a single minute, if Kant himself intended any such consummation. It is certain that from the time of Kant every type of transcendentalist is playing a winning game—they are emancipated from the theologians; what luck!—he has revealed to them that secret art, by which they can now pursue their "heart's desire" on their own responsibility, and with all the respectability of science. Similarly, who can grumble at the agnostics, reverers, as they are, of the unknown and the absolute mystery, if they now worship their very query as God? (Xaver Doudan talks somewhere of the ravages which l'habitude d'admirer I'inintelligible au lieu de rester tout simplement dans l'inconnu has produced—the ancients, he thinks, must have been exempt from those ravages.) Supposing that everything, "known" to man, fails to satisfy his desires, and on the contrary contradicts and horrifies them, what a divine way out of all this to be able to look for the responsibility, not in the "desiring" but in "knowing"!—"There is no knowledge. Consequently there is a God"; what a novel elegantia syllogismi! what a triumph for the ascetic ideal!
Or, perchance, does the whole of modern history show in its demeanour greater confidence in life, greater confidence in its ideals? Its loftiest pretension is now to be a mirror; it repudiates all teleology; it will have no more "proving"; it disdains to play the judge, and thereby shows its good taste—it asserts as little as it denies, it fixes, it "describes." All this is to a high degree ascetic, but at the same time it is to a much greater degree nihilistic; make no mistake about this! You see in the historian a gloomy, hard, but determined gaze,—an eye that looks out as an isolated North Pole explorer looks out (perhaps so as not to look within, so as not to look back?)—there is snow—here is life silenced, the last crows which caw here are called "whither?" "Vanity," "Nada"—here nothing more flourishes and grows, at the most the meta-politics of St. Petersburg and the "pity" of Tolstoi. But as for that other school of historians a perhaps still more "modern" school, a voluptuous and lascivious school which ogles life and the ascetic ideal with equal fervour, which uses the word "artist" as a glove, and has nowadays established a "corner" for itself, in all the praise given to contemplation; oh, what a thirst do these sweet intellectuals excite even for ascetics and winter landscapes! Nay! The devil take these "contemplative" folk! How much liefer would I wander with those historical Nihilists through the gloomiest, grey, cold mist!—nay, I shall not mind listening (supposing I have to choose) to one who is completely unhistorical and anti-historical (a man, like Duhring for instance, over whose periods a hitherto shy and unavowed species of "beautiful souls" has grown intoxicated in contemporary Germany, the species anarchisica within the educated proletariate). The "contemplative" are a hundred times worse—I never knew anything which produced such intense nausea as one of those "objective" chairs, one of those scented mannikins-about-town of history, a thing half-priest, half-satyr (Renan parfum), which betrays by the high, shrill falsetto of his applause what he lacks and where he lacks it, who betrays where in this case the Fates have plied their ghastly shears, alas: in too surgeon-like a fashion! This is distasteful to me, and irritates my patience; let him keep patient at such sights who has nothing to lose thereby,—such a sight enrages me, such spectators embitter me against the "play," even more than does the play itself (history itself, you understand); Anacreontic moods imperceptibly come over me. This Nature, who gave to the steer its horn, to the lion its χάσμ' ὄδόντων, for what purpose did Nature give me my foot?—To kick, by St. Anacreon, and not merely to run away! To trample on all the worm-eaten "chairs," the cowardly contemplators, the lascivious eunuchs of history, the flirters with ascetic ideals, the righteous hypocrites of impotence! All reverence on my part to the ascetic ideal, in so far as it is honorable! So long as it believes in itself and plays no pranks on us! But I like not all these coquettish bugs who have an insatiate ambition to smell of the infinite, until eventually the infinite smells of bugs; I like not the whited sepulchres with their stagey reproduction of life; I like not the tired and the used up who wrap themselves in wisdom and look "objective"; I like not the agitators dressed up as heroes, who hide their dummy-heads behind the stalking-horse of an ideal; I like not the ambitious artists who would fain play the ascetic and the priest, and are at bottom nothing but tragic clowns; I like not, again, these newest speculators in idealism, the Anti-Semites, who nowadays roll their eyes in the patent Christian-Aryan-man-of-honour fashion, and by an abuse of moralist attitudes and agitation dodges, so cheap as to exhaust any patience, strive to excite all the blockhead elements in the populace (the invariable success of every kind of intellectual charlatanism in present-day Germany hangs together with the almost indisputable and already quite palpable desolation of the German mind, whose cause I look for in a too exclusive diet, of papers, politics, beer, and Wagnerian music, not forgetting the condition precedent of this diet, the national exclusiveness and vanity, the strong but narrow principle, "Germany, Germany above everything," and finally the paralysis agitans of "modern ideas"). Europe nowadays is, above all, wealthy and ingenious in means of excitement; it apparently has no more crying necessity than stimulantia and alcohol. Hence the enormous counterfeiting of ideals, those most fiery spirits of the mind; hence too the repulsive, evil-smelling, perjured, pseudo-alcoholic air everywhere. I should like to know how many cargoes of imitation idealism, of hero-costumes and high falutin' clap-trap, how many casks of sweetened pity liqueur (Firm: la religion de la souffrance), how many crutches of righteous indignation for the help of these flat-footed intellects, how many comedians of the Christian moral ideal would need to-day to be exported from Europe, to enable its air to smell pure again. It is obvious that, in regard to this over-production, a new trade possibility lies open; it is obvious that there is a new business to be done in little ideal idols and obedient "idealists"—don't pass over this tip! Who has sufficient courage? We have in our hands the possibility of idealising the whole earth. But what am I talking about courage? we only need one thing here—a hand, a free, a very free hand.
Enough! enough! let us leave these curiosities and complexities of the modern spirit, which excite as much laughter as disgust. Our problem can certainly do without them, the problem of the meaning of the ascetic ideal—what has it got to do with yesterday or to-day? those things shall be handled by me more thoroughly and severely in another connection (under the title "A Contribution to the History of European Nihilism," I refer for this to a work which I am preparing: The Will to Power, an Attempt at a Transvaluation of All Values). The only reason why I come to allude to it here is this: the ascetic ideal has at times, even in the most intellectual sphere, only one real kind of enemies and damagers: these are the comedians of this ideal—for they awake mistrust. Everywhere otherwise, where the mind is at work seriously, powerfully, and without counterfeiting, it dispenses altogether now with an ideal (the popular expression for this abstinence is "Atheism")—with the exception of the will for truth. But this will, this remnant of an ideal, is, if you will believe me, that ideal itself in its severest and cleverest formulation, esoteric through and through, stripped of all outworks, and consequently not so much its remnant as its kernel. Unqualified honest atheism (and its air only do we breathe, we, the most intellectual men of this age) is not opposed to that ideal, to the extent that it appears to be; it is rather one of the final phases of its evolution, one of its syllogisms and pieces of inherent logic—it is the awe-inspiring catastrophe of a two-thousand-year training in truth, which finally forbids itself the lie of the belief in God. (The same course of development in India—quite independently, and consequently of some demonstrative value—the same ideal driving to the same conclusion the decisive point reached five hundred years before the European era, or more precisely at the time of Buddha—it started in the Sankhyam philosophy, and then this was popularised through Buddha, and made into a religion.)
What, I put the question with all strictness, has really triumphed over the Christian God? The answer stands in my Joyful Wisdom, Aph. 357: "the Christian morality itself, the idea of truth, taken as it was with increasing seriousness, the confessor-subtlety of the Christian conscience translated and sublimated into the scientific conscience into intellectual cleanness at any price. Regarding Nature as though it were a proof of the goodness and guardianship of God; interpreting history in honour of a divine reason, as a constant proof of a moral order of the world and a moral teleology; explaining our own personal experiences, as pious men have for long enough explained them, as though every arrangement, every nod, every single thing were invented and sent out of love for the salvation of the soul; all this is now done away with, all this has the conscience against it, and is regarded by every subtler conscience as disreputable, dishonourable, as lying, feminism, weakness, cowardice—by means of this severity, if by means of anything at all, are we, in sooth, good Europeans and heirs of Europe's longest and bravest self-mastery." . . . All great things go to ruin by reason of themselves, by reason of an act of self-dissolution: so wills the law of life, the law of necessary "self-mastery" even in the essence of life—ever is the law-giver finally exposed to the cry, "patere legem quam ipse tulisti"; in thus wise did Christianity go to ruin as a dogma, through its own morality; in thus wise must Christianity go again to ruin to-day as a morality—we are standing on the threshold of this event. After Christian truthfulness has drawn one conclusion after the other, it finally draws its strongest conclusion, its conclusion against itself; this, however, happens, when it puts the question, "what is the meaning of every will for truth?" And here again do I touch on my problem, on our problem, my unknown friends (for as yet I know of no friends): what sense has our whole being, if it does not mean that in our own selves that will for truth has come to its own consciousness as a problem?—By reason of this attainment of self-consciousness on the part of the will for truth, morality from hence-forward—there is no doubt about it—goes to pieces: this is that great hundred-act play that is reserved for the next two centuries of Europe, the most terrible, the most mysterious, and perhaps also the most hopeful of all plays.
If you except the ascetic ideal, man, the animal man had no meaning. His existence on earth contained no end; "What is the purpose of man at all?" was a question without an answer; the will for man and the world was lacking; behind every great human destiny rang as a refrain a still greater "Vanity!" The ascetic ideal simply means this: that something was lacking, that a tremendous void encircled man—he did not know how to justify himself, to explain himself, to affirm himself, he suffered from the problem of his own meaning. He suffered also in other ways, he was in the main a diseased animal; but his problem was not suffering itself, but the lack of an answer to that crying question, "To what purpose do we suffer?" Man, the bravest animal and the one most inured to suffering, does not repudiate suffering in itself: he wills it, he even seeks it out, provided that he is shown a meaning for it, a purpose of suffering. Not suffering, but the senselessness of suffering was the curse which till then lay spread over humanity—and the ascetic ideal gave it a meaning! It was up till then the only meaning; but any meaning is better than no meaning; the ascetic ideal was in that connection the "faute de mieux" par excellence that existed at that time. In that ideal suffering found an explanation; the tremendous gap seemed filled; the door to all suicidal Nihilism was closed. The explanation—there is no doubt about it—brought in its train new suffering, deeper, more penetrating, more venomous, gnawing more brutally into life: it brought all suffering under the perspective of guilt; but in spite of all that—man was saved thereby, he had a meaning, and from henceforth was no more like a leaf in the wind, a shuttle-cock of chance, of nonsense, he could now "will" something—absolutely immaterial to what end, to what purpose, with what means he wished: the will itself was saved. It is absolutely impossible to disguise what in point of fact is made clear by complete will that has taken its direction from the ascetic ideal: this hate of the human, and even more of the animal, and more still of the material, this horror of the senses, of reason itself, this fear of happiness and beauty, this desire to get right away from all illusion, change, growth, death, wishing and even desiring—all this means—let us have the courage to grasp it—a will for Nothingness, a will opposed to life, a repudiation of the most fundamental conditions of life, but it is and remains a will!—and to say at the end that which I said at the beginning—man will wish Nothingness rather than not wish at all.
- An allusion to the celebrated monologue in William Tell.
- "Let the world perish, but let there be philosophy, the philosopher, me".—WS editor.
- Mistress Sly.— Tr.
- "We strive for the forbidden", from Ovid's fourth elegy.—WS editor.
- In the German text "Heiland." This has the double meaning of "healer" and "saviour."—H. B. S.
- "We must make half-wits of ourselves"—WS editor.
- No care for oneself.—WS editor.
- stronger cause—WS editor.
- 'Horrible beast."
- Long live death!—WS editor.
- Arts and letters—WS editor.
- "Here I stand! I cannot help myself. God help me! Amen"—were Luther's words before the Reichstag at Worms.— H. B. S.
- Contempt for oneself.—WS editor.
- E.g. Lectureships.
- An illusion to the well-known patriotic song.—H. B. S.
- "Submit to the law you yourself proposed."-WS editor.