The contempt felt for "naturalness," for the desires and for the ego: the attempt to regard even the highest intellectuality of art as a result of an impersonal and disinterested attitude. (g) The Church is still allowed to meddle in all the essential occurrences and incidents in the life of the individual, with a view to consecrating it and giving it a loftier meaning: we still have the "Christian state" and the "Christian marriage."
31. There have been more thoughtful and more destructively thoughtful times than ours: times like those in which Buddha appeared, for instance, in which the people themselves, after centuries of sectarian quarrels, had sunk so deeply into the abyss of philosophical dogmas, as, from time to time, European people have done in regard to the fine points of religious dogma. "Literature" and the press would be the last things to seduce one to any high opinion of the spirit of our times: the millions of Spiritists, and a Christianity with gymnastic exercises of that ghastly ugliness which is characteristic of all English inventions, throw more light on the subject European pessimism is still in its infancy a fact which argues against it: it has not yet attained to that prodigious and yearning fixity of sight to which it attained in India once upon a time, and in which nonentity is reflected; there is still too much of the "ready-made," and not enough of the "evolved " in its constitution, too much learned and poetic pessimism; I mean that a good deal of it has been discovered, invented, and "created," but not caused.
32. Criticism of the pessimism which has prevailed hitherto. The want of the eudaemonological standpoint, as a last abbreviation of the question: what is the purpose of it all? The reduction of gloom. Our pessimism: the world has not the value which we believed it to have, our faith itself has so increased our instinct for research that we are compelled to say this today. In the first place, it seems of less value: at first it is felt to be of less value, only in this sense are we pessimists, that is to say, with the will to acknowledge this. Revaluation without reserve, and no longer, as heretofore, to deceive ourselves and chant the old old story. It is precisely in this way that we find the pathos which urges us to seek for new values. In short: the world might have far more value than we thought we must get behind the naiveté of our ideals, for it is possible that, in our conscious effort to give it the highest interpretation, we have not bestowed even a moderately just value upon it. What has been deified? The valuing instinct inside the community (that which enabled it to survive). What has been calumniated! That which has tended to separate higher men from their inferiors, the instincts which cleave gulfs and build barriers.
33. Causes effecting the rise of pessimism: (1) The most powerful instincts and those which promised most for the future have hitherto been calumniated, so that life has a curse upon it. (2) The growing bravery and the more daring mistrust on the part of man have led him to discover the fact that these instincts cannot be cut adrift from life, and thus he turns to embrace life. (3) Only the most mediocre, who are not conscious of this conflict, prosper; the higher species fail, and as an example of degeneration tend to dispose all hearts against them on the other hand, there is some indignation caused by the mediocre positing themselves as the end and meaning of all things. No one can any longer reply to the question: "Why?" (4) Belittlement, susceptibility to pain, unrest, haste, and confusion are steadily increasing the materialization of all these tendencies, which is called" civilization," becomes every day more simple, with the result that, in the face of the monstrous machine, the individual despairs and surrenders.
34. Modern pessimism is an expression of the uselessness only of the modern world, not of the world and existence as such.
35. The "preponderance of pain over pleasure" or the reverse (hedonism); both of these doctrines are already signposts to nihilism...For here, in both cases, no other final purpose is sought than the phenomenon pleasure or pain. But only a man who no longer dares to posit a will, a purpose, and a final goal can speak in this way according to every healthy type of man, the worth of life is certainly not measured by the standard of these secondary things. And a preponderance of pain would be possible and, in spite of it, a mighty will, a saying of yea to life, and a holding of this preponderance for necessary. "life is not worth living"; "resignation"; "what is the good of tears?" this is a feeble and sentimental attitude of mind. "Un monstre gai vaut mieux qu’un sentimental ennuyeux."
36. The philosophic nihilist is convinced that all phenomena are without sense and are in vain, and that there ought to be no such thing as being without sense and in vain. But whence comes this "there ought not to be?" whence this "sense" and this standard? At bottom the nihilist supposes that the sight of such a desolate, useless being is unsatisfying to the philosopher, and fills him with desolation and despair. This aspect of the case is opposed to our subtle sensibilities as a philosopher. It leads to the absurd conclusion that the character of existence must perforce afford pleasure to the philosopher if it is to have any right to subsist. Now it is easy to understand that happiness and unhappiness, within the phenomena of this world, can only serve the purpose of means: the question yet remaining to be answered is, whether it will ever be possible for us to perceive the "object" and "purpose" of life, whether the problem of purposelessness or the reverse is not quite beyond our ken.
37. The development of nihilism out of pessimism. The denaturalization of values. Scholasticism of values. The values isolated, idealistic, instead of ruling and leading action, turn against it and condemn it. Opposites introduced in the place of natural gradations and ranks. Hatred of the order of rank. Opposites are compatible with a plebeian age, because they are more easy to grasp. The rejected world is opposed to an artificially constructed "true and valuable" one. At last we discover out of what material the "true" world was built; all that remains, now, is the rejected world, and to the account of our reasons for rejecting it we place our greatest disillusionment. At this point nihilism is reached; the directing values have been retained nothing more! This gives rise to the problem of strength and weakness: (1) The weak fall to pieces upon it; (2) The strong destroy what does not fall to pieces of its own accord; (3) The strongest overcome the directing values. The whole condition of affairs produces the tragic age.
3. THE NIHILISTIC MOVEMENT AS AN EXPRESSION OF DECADENCE.
38. Just lately an accidental and in every way inappropriate term has been very much misused: everywhere people are speaking of "pessimism". and there is a fight around the question (to which some replies must be forthcoming): which is right pessimism or optimism? People have not yet seen what is so terribly obvious namely, that pessimism is not a problem but a symptom, that the term ought to be re placed by "nihilism," that the question, "to be or not to be," is itself an illness, a sign of degeneracy, an idiosyncrasy. The nihilistic movement is only an expression of physiological decadence.
39. To be understood: That every kind of decline and tendency to sickness has incessantly been at work in helping to create general evaluations: that in those valuations which now dominate, decadence has even begun to preponderate, that we have not only to combat the conditions which present misery and degeneration have brought into being; but that all decadence, previous to that of our own times, has been transmitted and has therefore remained an active force amongst us. A universal departure of this kind, on the part of man, from his fundamental instincts, such universal decadence of the valuing judgment, is the note of interrogation par excellence, the real riddle, which the animal "man" sets to all philosophers.
40. The notion " decadence ": Decay, decline, and waste, are, per se, in no way open to objection; they are the natural consequences of life and vital growth. The phenomenon of decadence is just as necessary to life as advance or progress is: we are not in a position which enables us to suppress it. On the contrary, reason would have it retain its rights. It is disgraceful on the part of socialist-theorists to argue that circumstances and social combinations could be devised which would put an end to all vice, illness, crime, prostitution, and poverty...But that is tantamount to condemning life...a society is not at liberty to remain young. And even in its prime it must bring forth ordure and decaying matter. The more energetically and daringly it advances, the richer will it be in failures and in deformities, and the nearer it will be to its fall. Age is not deferred by means of institutions. Nor is illness. Nor is vice.
41. Fundamental aspect of the nature of decadence: what has heretofore been regarded as its causes are its effects. In this way, the whole perspective of the problems of morality is altered. All the struggle of morals against vice, luxury, crime, and even against illness, seems a naiveté, a superfluous effort: there is no such thing as "improvement" (a word against repentance). Decadence itself is not a thing that can be withstood: it is absolutely necessary and is proper to all ages and all peoples. That which must be withstood, and by all means in our power, is the spreading of the contagion among the sound parts of the organism. Is that done? The very reverse is done. It is precisely on this account that one makes a stand on behalf of humanity. How do the highest values created hitherto stand in relation to this fundamental question in biology? Philosophy, religion, morality, art, etc. (The remedy: militarism, for instance, from Napoleon onwards, who regarded civilization as his natural enemy.)
42. All those things which heretofore have been regarded as the causes of degeneration are really its effects. But those things also which have been regarded as the remedies of degeneration are only palliatives of certain effects thereof: the "cured" are types of the degenerate. The results of decadence: vice viciousness; illness sickliness; crime criminality; celibacy sterility; hysteria the weakness of the will; alcoholism; pessimism, anarchy; debauchery (also of the spirit). The calumniators, underminers, sceptics, and destroyers.
43. Concerning the notion "decadence." (i) Scepticism is a result of decadence: just as spiritual debauchery is. Nihilism. (2) Moral corruption is a result of decadence (the weakness of the will and the need of strong stimulants). (3) Remedies, whether psychological or moral, do not alter the march of decadence, they do not arrest anything; physiologically they do not count. A peep into the enormous futility of these pretentious "reactions"; they are forms of anaesthetizing oneself against certain fatal symptoms resulting from the prevailing condition of things; they do not eradicate the morbid element; they are often heroic attempts to cancel the decadent man, to allow only a minimum of his deleterious influence to survive. (4) Nihilism is not a cause, but only the rationale of decadence. (5) The "good" and the "bad" are no more than two types of decadence: they come together in all its fundamental phenomena. (6) The social problem is a result of decadence. (7) Illnesses, more particularly those attacking the nerves and the head, are signs that the defensive strength of strong nature is lacking; a proof of this is that irritability which causes pleasure and pain to be regarded as problems of the first order.
44. The most common types of decadence: (i) In the belief that they are remedies, cures are chosen which only precipitate exhaustion; this is the case with Christianity (to point to the most egregious example of mistaken instinct); this is also the case with " progress." (2) The power of resisting stimuli is on the wane chance rules supreme: events are inflated and drawn out until they appear monstrous...a suppression of the "personality," a disintegration of the will; in this regard we may mention a whole class of morality, the altruistic, that which is incessantly preaching pity, and whose most essential feature is the weakness of the personality, so that it rings in unison, and, like an over sensitive string, does not cease from vibrating...extreme irritability...(3) Cause and effect are confounded: decadence is not understood as physiological, and its results are taken to be the causes of the general indisposition: this applies to all religious morality. (4) A state of affairs is desired in which suffering shall cease; life is actually considered the cause of all ills unconscious and insensitive states (sleep and syncope) are held in incomparably higher esteem than the conscious states; hence a method of life.
45. Concerning the hygiene of the " weak." All that is done in weakness ends in failure. Moral: do nothing. The worst of it is, that precisely the strength required in order to stop action, and to cease from reacting, is most seriously diseased under the influence of weakness: that one never reacts more promptly or more blindly than when one should not react at all. The strength of a character is shown by the ability to delay and postpone reaction: a certain adiaphora is just as proper to it, as involuntariness in recoiling, suddenness and lack of restraint in "action," are proper to weakness. The will is weak: and the recipe for preventing foolish acts would be: to have a strong will and to do nothing contradiction. A sort of self-destruction, the instinct of self-preservation is compromised...The weak man injures himself...That is the decadent type. As a matter of fact, we meet with a vast amount of thought concerning the means where with impassibility may be induced. To this extent, the instincts are on the right scent; for to do nothing is more useful than to do something...All the practices of private orders, of solitary philosophers, and of fakirs, are suggested by a correct consideration of the fact, that a certain kind of man is most useful to himself when he hinders his own action as much as possible. Relieving measures: absolute obedience, mechanical activity, total isolation from men and things that might exact immediate decisions and actions.
46. Weakness of will: this is a fable that can lead astray. For there is no will, consequently neither a strong nor a weak one. The multiplicity and disintegration of the instincts, the want of system in their relationship, constitute what is known as a " weak will"; their co-ordination, under the government of one individual among them, results in a "strong will" in the first case vacillation and a lack of equilibrium is noticeable: in the second, precision and definite direction.
47. That which is inherited is not illness, but predisposition to illness: a lack of the powers of resistance against injurious external influences, etc. etc., broken powers of resistance; expressed morally: resignation and humility in the presence of the enemy. I have often wondered whether it would not be possible to class all the highest values of the philosophies, moralities, and religions which have been devised hitherto, with the values of the feeble, the insane and the neurasthenic: in a milder form, they present the same evils. The value of all morbid conditions consists in the fact that they magnify certain normal phenomena which are difficult to discern in normal conditions...Health and illness are not essentially different, as the ancient doctors believed and as a few practitioners still believe today. They cannot be imagined as two distinct principles or entities which fight for the living organism and make it their battlefield. That is nonsense and mere idle gossip, which no longer holds water. As a matter of fact, there is only a difference of degree between these two living conditions: exaggeration, want of proportion, want of harmony among the normal phenomena, constitute the morbid state (Claude Bernard). Just as "evil" may be regarded as exaggeration, discord, and want of proportion, so can "good" be regarded as a sort of protective diet against the danger of exaggeration, discord, and want of proportion. Hereditary weakness as a dominant feeling: the cause of the prevailing values. N.B. Weakness is in demand why?...mostly because people cannot be anything else than weak. Weakening considered a duty: The weakening of the desires, of the feelings of pleasure and of pain, of the will to power, of the will to pride, to property and to more property; weakening in the form of humility; weakening in the form of a belief; weakening in the form of repugnance and shame in the presence of all that is natural in the form of a denial of life, in the form of illness and chronic feebleness; weakening in the form of a refusal to take revenge, to offer resistance, to become an enemy, and to show anger. Blunders in the treatment: there is no attempt at combating weakness by means of any fortifying system; but by a sort of justification consisting of moralizing; i.e., by means of interpretation. Two totally different conditions are confused: for instance, the repose of strength, which is essentially abstinence from reaction (the prototype of the gods whom nothing moves), and the peace of exhaustion, rigidity to the point of anesthesia. All these philosophic and ascetic modes of procedure aspire to the second state, but actually pretend to attain to the first...for they ascribe to the condition they have reached the attributes that would be in keeping only with a divine state.
48. The most dangerous misunderstanding. There is one concept which apparently allows of no confusion or ambiguity, and that is the concept exhaustion. Exhaustion may be acquired or inherited in any case it alters the aspect and value of things. Unlike him who involuntarily gives of the superabundance which he both feels and represents, to the things about him, and who sees them fuller, mightier, and more pregnant with promises, who, in fact, can bestow, the exhausted one belittles and disfigures everything he sees he impoverishes its worth: he is detrimental...No mistake seems possible in this matter: and yet history discloses the terrible fact, that the exhausted have always been confounded with those with the most abundant resources, and the latter with the most detrimental. The pauper in vitality, the feeble one, impoverishes even life: the wealthy man, in vital powers, enriches it. The first is the parasite of the second: the second is a bestower of his abundance. How is confusion possible? When he who was exhausted came forth with the bearing of a very active and energetic man (when degeneration implied a certain excess of spiritual and nervous discharge), he was mistaken for the wealthy man. He inspired terror. The cult of the madman is also always the cult of him who is rich in vitality, and who is a powerful man. The fanatic, the one possessed, the religious epileptic, all eccentric creatures have been regarded as the highest types of power: as divine. This kind of strength which inspires terror seemed to be, above all, divine: this was the starting-point of authority; here wisdom was interpreted, hearkened to, and sought. Out of this there was developed, everywhere almost, a will to "deify," i.e., to a typical degeneration of spirit, body, and nerves: an attempt to discover the road to this higher form of being. To make oneself ill or mad, to provoke the symptoms of serious disorder was called getting stronger, becoming more superhuman, more terrible and more wise. People thought they would thus attain to such wealth of power, that they would be able to dispense it. Wheresoever there have been prayers, some one has been sought who had something to give away. What led astray, here, was the experience of intoxication. This increases the feeling of power to the highest degree, therefore, to the mind of the ingenuous, it is power. On the highest altar of power the most intoxicated man must stand, the ecstatic. (There are two causes of intoxication: superabundant life, and a condition of morbid nutrition of the brain.)
49. Acquired, not inherited exhaustion: (i) inadequate nourishment, often the result of ignorance concerning diet, as, for instance, in the case of scholars; (2) erotic precocity: the damnation more especially of the youth of France Parisian youths, above all, who are already dirtied and ruined when they step out of their lycées into the world, and who cannot break the chains of despicable tendencies; ironical and scornful towards themselves galley-slaves despite all their refinement (moreover, in the majority of cases, already a symptom of racial and family decadence, as all hypersensitiveness is; and examples of the infection of environment: to be influenced by one’s environment is also a sign of decadence); (3) alcoholism, not the instinct but the habit, foolish imitation, the cowardly or vain adaptation to a ruling fashion. What a blessing a Jew is among Germans! See the obtuseness, the flaxen head, the blue eye, and the lack of intellect in the face, the language, and the bearing; the lazy habit of stretching the limbs, and the need of repose among Germans a need which is not the result of overwork, but of the disgusting excitation and over-excitation caused by alcohol.
50. A theory of exhaustion. Vice, the insane (also artists), the criminals, the anarchists these are not the oppressed classes, but the outcasts of the community of all classes hitherto. Seeing that all our classes are permeated by these elements, we have grasped the fact that modern society is not a "society" or a "body," but a diseased agglomeration of chandala, a society which no longer has the strength even to excrete. To what extent living together for centuries has very much deepened sickliness: modern virtue, modern intellect, modern science, as forms of disease.
51. The state of corruption. The interrelation of all forms of corruption should be understood, and the Christian form (Pascal as the type), as also the socialistic and communistic (a result of the Christian), should not be overlooked (from the standpoint of natural science, the highest conception of society according to socialists, is the lowest in the order of rank among societies); the "beyond" corruption: as though outside the real world of becoming there were a world of being. Here there must be no compromise, but selection, annihilation, and war the Christian nihilistic standard of value must be withdrawn from all things and attacked beneath every disguise...for instance, from modern sociology, music, and pessimism (all forms of the Christian ideal of values). Either one thing or the other is true: true that is to say, tending to elevate the type man...The priest, the shepherd of souls, should be looked upon as a form of life which must be suppressed. All education, hitherto, has been help less, adrift, without ballast, and afflicted with the contradiction of values.
52. If nature have no pity on the degenerate, it is not therefore immoral: the growth of physiological and moral evils in the human race, is rather the result of morbid and unnatural morality. The sensitiveness of the majority of men is both morbid and unnatural. Why is it that mankind is corrupt in a moral and physiological respect? The body degenerates if one organ is unsound. The right of altruism cannot be traced to physiology, neither can the right to help and to the equality of fate: these are all premiums for degenerates and failures. There can be no solidarity in a society containing unfruitful, unproductive, and destructive members, who, by the bye, are bound to have offspring even more degenerate than they are themselves.
53. Decadence exercises a profound and perfectly unconscious influence, even over the ideals of science: all our sociology is a proof of this pro position, and it has yet to be reproached with the fact that it has only the experience of society in the process of decay, and inevitably takes its own decaying instincts as the basis of sociological judgment. The declining vitality of modern Europe formulates its social ideals in its decaying instincts: and these ideals are all so like those of old and effete races, that they might be mistaken for one another. The gregarious instinct, then, now a sovereign power, is something totally different from the instinct of an aristocratic society: and the value of the sum depends upon the value of the units constituting it...The whole of our sociology knows no other instinct than that of the herd, of a multitude of mere ciphers of which every cipher has "equal rights," and where it is a virtue to be naught...The valuation with which the various forms of society are judged today is absolutely the same with that which assigns a higher place to peace than to war: but this principle is contrary to the teaching of biology, and is itself a mere outcome of decadent life. Life is a result of war, society is a means to war...Mr. Herbert Spencer was a decadent in biology, as also in morality (he regarded the triumph of altruism as a desideratum!!!).
54. After thousands of years of error and confusion, it is my good fortune to have rediscovered the road which leads to a yea and to a nay. I teach people to say nay in the face of all that makes for weakness and exhaustion. I teach people to say yea in the face of all that makes for strength, that preserves strength, and justifies the feeling of strength. Up to the present, neither the one nor the other has been taught; but rather virtue, disinterestedness, pity, and even the negation of life. All these are values proceeding from exhausted people. After having pondered over the physiology of exhaustion for some time, I was led to the question: to what extent the judgments of exhausted people had percolated into the world of values. The result at which I arrived was as startling as it could possibly be even for one like my self who was already at home in many a strange world: I found that all prevailing values that is to say, all those which had gained ascendancy over humanity, or at least over its tamer portions, could be traced back to the judgment of exhausted people. Under the cover of the holiest names, I found the most destructive tendencies; people had actually given the name "God" to all that renders weak, teaches weakness, and infects with weakness...I found that the "good man" was a form of self-affirmation on the part of decadence. That virtue which Schopenhauer still pro claimed as superior to all, and as the most fundamental of all virtues; even that same pity I recognized as more dangerous than any vice. Nihilism. Deliberately to thwart the law of selection among species, and their natural means of purging their stock of degenerate members this, up to my time, had been the greatest of all virtues...One should do honor to the fatality which says to the feeble: "perish! " The opposing of this fatality, the botching of mankind and the allowing of it to putrefy, was given the name "God." One shall not take the name of the Lord one s God in vain...The race is corrupted not by its vices, but by its ignorance: it is corrupted because it has not recognized exhaustion as exhaustion: physiological misunderstandings are the cause of all evil. Virtue is our greatest misunderstanding. Problem: how were the exhausted able to make the laws of values? In other words, how did they who are the last, come to power?...How did the instincts of the animal man ever get to stand on their heads?...
4. THE CRISIS: NIHILISM AND THE IDEA OF RECURRENCE.
55. Extreme positions are not relieved by more moderate ones, but by extreme opposite positions. And thus the belief in the utter immorality of nature, and in the absence of all purpose and sense, are psychologically necessary attitudes when the belief in God and in an essentially moral order of things is no longer tenable. Nihilism now appears, not because the sorrows of existence are greater than they were formerly, but because, in a general way, people have grown suspicious of the "meaning" which might be given to evil and even to existence. One interpretation has been overthrown: but since it was held to be the interpretation, it seems as though there were no meaning in existence at all, as though every thing were in vain. It yet remains to be shown that this " in vain! " is the character of present nihilism. The mistrust of our former valuations has increased to such an extent that it has led to the question: are not all values merely allurements prolonging the duration of the comedy, without, however, bringing the unraveling any closer? The "long period of time" which has culminated in an "in vain," with out either goal or purpose, is the most paralyzing of thoughts, more particularly when one sees that one is duped without, however, being able to resist being duped. Let us imagine this thought in its worst form: existence, as it is, without either a purpose or a goal, but inevitably recurring, without an end in nonentity: "eternal recurrence." This is the extremest form of nihilism: nothing (purposelessness) eternal! European form of Buddhism: the energy of knowledge and of strength drives us to such a belief. It is the most scientific of all hypotheses. We deny final purposes. If existence had a final purpose it would have reached it. It should be understood that what is being aimed at, here, is a contradiction of pantheism: for "everything perfect, divine, eternal," also leads to the belief in eternal recurrence. Question: has this pantheistic and affirmative attitude to all things also been made possible by morality? At bottom only the moral God has been overcome. Is there any sense in imagining a God "beyond good and evil"? Would pantheism in this sense be possible? Do we withdraw the idea of purpose from the process, and affirm the process notwithstanding? This were so if, within that process, something were attained every moment and always the same thing. Spinoza won an affirmative position of this sort, in the sense that every moment, according to him, has a logical necessity: and he triumphed by means of his fundamentally logical instinct over a like conformation of the world. But his case is exceptional. If every fundamental trait