Chapter 61 utilitarian value judgments

The moralist who appeals to individual characters for the sake of "happiness" makes—what should I say—make no difference—the individual characters are in danger as much as themselves; The cure for their passion; their good and evil, all because they want to gain power and play the role of master; small cleverness and great wisdom, small gadgets and large constructions, like the smell of the family medicine cabinet and the old woman They are all baroque and irrational, because they are all aimed at the "mass".Centralization where it is not centralisable, with extreme absolutes in words and deeds, and seasoned only with a grain of salt, people prefer to say that it is tolerable from the beginning, and even tempting—if they put more After the seasoning, venture to sniff the words.It starts with smelling "Another World" because that's all there is to it.If measured by the scale of wisdom, it lacks value, and the scale becomes longer. It is neither "science" nor "wisdom", and it is repeatedly emphasized: smart, smart, smart mixed with stupid, stupid, stupid—— Whether confronted with a burning dementia, or an icicle-like coldness, these passions are recommended and cured by the Stoics; Vivisection is used to destroy passion; or to cool it down through mediocrity, they are satisfied with it—Aristotelian morality even deliberately makes morality enjoy passion by thinning and spiritualizing it by means of artistic symbolism. ——In a sense, this is music, or love for God and people.God!In religion, the precondition for the restoration of the citizenship of the passions is ... even the sacrifice of the passions in that indulgent, pandering attitude, as Hafis and Goethe learned, that unscrupulous indulgence of the spirit and the customs of the body Liberty; but in the presence of old sages and drunkards, this situation is "slightly dangerous" - which belongs to the chapter "Moral Terrible" too.

As long as there is utilitarianism in the judgment of moral value, it can only be regarded as herd utilitarianism; as long as the eyes are fixed on the preservation of the community, and only those things that pose a threat to the community are found immoral, there will be no existence Any "morality of fraternity".If there is already in it a constant interaction of caring, sympathy, reasonableness, submissiveness, rescuing; if those impulses are also constantly at work in the state of society, then they will henceforth be called "virtues" , almost in league with the concept of "morality".In those days, they simply did not belong to the scope of moral valuation.For example, in the heyday of ancient Rome, acts of compassion were neither good nor evil; neither moral nor immoral.It's just the behavior that will be praised more than itself.A reluctant contempt is opposed to this approbation when it is compared with any service which advances the whole, that is, the nation.Compared with fear of the neighbor, "fraternal love" eventually became secondary, and partly evolved into a traditional and imperious superficial thing.When the social structure is generally confirmed and has a certain ability to resist external threats, the moral evaluation of fear of neighbor and "fraternity" has a new era background.

Certain powerful and dangerous desires, such as ambition, savagery, vengeance, plunder, domination, etc., should not only be respected in a conventional sense, but should be fostered and cultivated They are very much needed when the enemy's overall threat is present).But now it is even more powerful because of the danger it has.In the absence of guidance and incentives for them, give non-moral and objective evaluations and give up slander.Now, the tendency to oppose desire and moral honor has appeared; the herd instinct has gradually reached its conclusion.In certain opinions, in certain moods and passions, in certain wills and talents, there is still much that is dangerous to the public, to equality, which is the present state of morality.For here, fear is at the same time the mother of morality.The corporate sense of self is finally extinguished by the highest and strongest desires, if they erupt in passion and throw the desires of the individual far beyond the mediocrity and corruption of the conscience of the herd.To overturn their belief in themselves means to break their backs.

These desires must therefore be condemned and denigrated with great intensity.High and independent spirituality, will to solitude, and great reason will be said to be dangerous; everything that rises above the herd and dreads its neighbors is from that moment evil.The belief in self-discipline, courtesy, self-discipline, and banal desires tending to moral standing has been revered.In the end, under the influence of an extremely submissive mentality, the emotions that have been lacking in cultivation have a majestic and tough reason and opportunity.Today majesties of all kinds try to disturb conscience, even in justice; a high, resolute sense of nobility and duty is all but denigrated and calls into question its value; "lambs," even "sheep" Instead, he was favored.There is a morbid softening and taming in the history of society, and history itself takes the side of its injurers and criminals very seriously.Punishment no longer sees anything inappropriate. The idea of ​​"punishment" and "punishment" obviously touches its senses, and it is afraid of it. "Isn't it enough to make it non-dangerous? Why do we need to punish? Punishment itself is frightening!"—The morality of herds comes from this, and the morality of fear is its ultimate consequence.If one could remove the danger, the source of the fear, in an instant, this morality would also be removed: perhaps it would no longer be necessary in itself—it would no longer think itself necessary!Whoever tests the conscience of Europeans today by this must issue the same command of the morality of herd fear through a thousand folds and crevices of morality: "We will, at some point, suddenly lose our fear!"— —Today, outmoded wills and ways are called "progress" everywhere in Europe.