Chapter 54 Idol's twilight eight an untimely roaming 2

25 To favor one person, to open the door to his heart, is generosity, but only generosity.Some souls are found adept at noble hospitality, which, with its many shaded windows and shuttered shutters, leaves its best rooms empty.why? — because they await guests whom no one "prefers"... 26 When we communicate ourselves, we stop evaluating ourselves adequately.Our real experience is not rap at all.They are unable to communicate themselves, though they would like to.Because they lack words.When we put a certain experience into words, we have lost this experience.There is a touch of contempt in all speech.Language seems to have been invented only for the average, the mean, the communicable.The speaker already banalizes himself with language. —From a morality of the deaf-mute and other philosophers.

27 "How captivating is this beautiful portrait!"... This woman of letters, disaffected, agitated, desolate in heart and innards, listens every moment with painful curiosity to the order whispered from the depths of her organism: "autliberiautlibri① "This woman of letters, educated enough to understand the natural voice, even if it were Latin; and vanity and foolish enough, on the other hand, to say to herself in French even in private: "jemeverrai, jimelirai, jemextasiera ietjedirai: Possible, quejaieeutant desprit?" ②... ① Latin: children or works. ②French: "I'll watch myself, I'll read myself, I'll be obsessed with myself and I'll say: Maybe I'm so smart?"

28 "The Unselfish" speaks out. ——"For us, nothing is easier than wisdom, patience, and calm. We are saturated with the ointment of tolerance and compassion, we are reasonable in an absurd way, we forgive everything. It is for this reason that we should be more Strictly insist on something, and therefore we should constantly cultivate a little bit of emotional impulse, a little bit of emotional evil. This is not pleasant to us; among us we may laugh at what we thus offer But what can be done! We have no other way of overcoming ourselves: this is our asceticism, our atonement"...becoming selfish—

This is the virtue of the "selfless"... 29 Out of a PhD exam. ——"What is the task of all higher education?"——to turn man into a machine. -- "In what way?" -- he must learn to tire of himself. - "How to do this?" - through the concept of duty. -- "Who is his model in this respect?" -- the rote linguist. - "Who is perfect?" - State officials. ——"What philosophy provides the highest formula of state officials?"——Kant's philosophy: State officials as things-in-itself judge state officials as phenomena. 30 The right to do stupid things. — the tired and slow-breathing worker, with friendly eyes and letting things take their course: in the present working (and "empire"!) age, such characters are encountered at all levels of society, and today they also demand the enjoyment of the arts Yes, including books and especially newspapers,—even beautiful nature, Italy... These doldrums, with "slumbering savage instincts" (Faust), need summer, sea bathing, ice skating, Bayreuth... in such In an age when art has the right to pure folly,--as a vacation of the spirit, of wit and emotion.Wagner understood this.Pure stupidity restores...

31 Another health issue. — Julius Caesar's methods for preventing sickness and headaches: long marches, austere lifestyle, insistence on living outdoors, incessant toil--generally against the delicate, under the highest stress The extreme fragility of a working machine called Genius. 32 The words of amoralists. —Nothing is so contrary to a philosopher's taste as the wishing man... when he sees man only as he acts, when he sees the bravest, most cunning, most stoic animal lost in a labyrinth of perils How admirable he thinks people are!He also encourages them... But the philosopher is contemptuous of the wishing man and of the "wishing" man—and in general of all things of wishing, of all ideals of man.If a philosopher can be a nihilist, he is, because he finds nothingness behind all human ideals.Or not even nothingness,—but just worthless, absurd, sick, cowardly, tired things, all kinds of dregs poured out of the drained wine glass of life... Why is a real person so respectable when he wishes, Isn't it worthy of respect?Must he be punished for being so capable in reality?Must he relax his limbs in the fiction and the absurd in order to compensate for the tension of his brain and will in his action and in all action? —The history of man's will hitherto is man's partie honteuse, and one should beware of reading it too long.It is his reality that justifies man—it always justifies him.How valuable is the actual human being compared with any purely wishful thinking, dreaming, basely invented human being, compared with any ideal human being? —and only the ideal violates the taste of the philosopher.

①French: shameful part (pubic area) 33 The natural value of egoism. —The value of selfishness depends on the biological value of the selfish person: it may be of great value, or it may be worthless and contemptible.Everyone can be evaluated according to whether he embodies life's upward or downward line.Having established this, there is a standard for the question of what his self-worth is.If he embodies the line of ascent, then in fact his value is extraordinary—and the maintenance and creation of his best conditions can be extremely concerned for the benefit of the general life that goes on through him.The individual, "individual," as hitherto understood by populace and philosophers, is certainly a mistake.The individual is never for himself, not an atom, not "a link in the chain," never merely the heredity of the past, -- he is himself a complete line of man up to him... If he embodies the descent, Decline, chronic degeneration, disease (disease is already mostly the result rather than the cause of decline), then he is of little value, and the highest justice requires that he appropriate as little as possible from the well-developed.He is purely a parasite of the latter...

34 Christians and anarchists. —The anarchists are the mouthpieces of declining social classes, and when they demand "rights," "fairness," "equality" with righteous indignation, they are governed only by their ignorance, not knowing exactly why they suffer, —they lack something, they lack life.... The urge to find out is very strong in them: someone must be responsible for their bad situation... Even "righteous indignation" is itself a pleasure to them, and swearing is a bad thing for all poor ghosts. A satisfaction,--it offers a small intoxication of power.Even complaining and lamenting can give life a charm and make it bearable.There is an exquisite revenge in every complaint, and men blame others who are different from them for their own bad situation, and sometimes even for their own bad qualities, as if to blame an injustice, an impermissible privilege. "If I'm an asshole, then you should be an asshole": People make revolutions based on this logic. ——A heartfelt sigh is useless in any situation, it comes from weakness.It makes no real difference whether one laments to others or to oneself (the former as a socialist, the latter as a Christian).What both have in common, and what seems to us worthless, is that someone is responsible for his suffering—in short, that the sufferer offers himself a nectar of vengeance.This need for vengeance is a need for pleasure, and its object is possible causes: the sufferer looks everywhere for causes to vent his petty vengeance,—again, if he is a Christian, he looks for it in himself. It's... Christians and anarchists - both are decadents. —But when a Christian denounces, slanders, and slanders "the world," he does so from the same instinct that the socialist worker denounces, slanders, and slanders society: "The Day of Judgment "Still the sweet consolation of vengeance—revolution, like that which socialist workers expect, only conceived a little further away..."The other shore"—if it is not a means, why does the other shore always slander this shore Woolen cloth?

35 decadent moral critique. —A morality of "altruism", a morality that atrophies selfishness, is always a bad sign in any case.This applies to individuals, and this absolutely applies to nations.Once there is no selfishness, there is no best thing.Instinctively choosing what is harmful to oneself, attracted by "disinterested" motives, almost provides the formula for decadence. "Self-interested" - this is purely a moral fig leaf to cover up an entirely different truth, the biological fact that "I no longer know how to find my own interests"... Instinctive collapse! —When a man becomes altruistic, he is lost. —The moral lie of the decadent is not the naïve saying: "I am no longer worth anything"; A great danger, which is contagious,--soon grows, on the sick soil of the whole society, a flourishing tropical plant of ideas, now as religion (Christianity), now as philosophy (Schopenhauerism).Sometimes the gas that grows from the poisonous plants in decay poisons life long ago, thousands of years...

36 Physician ethics. —Patients are parasites of society.Under certain circumstances, it would be unseemly to live longer.The cowardly reliance on physicians and medical skills to live after the meaning of life and the right to life has been lost deserves deep contempt in society.And the doctor is supposed to be the medium of this contempt, - prescribing his patient not a prescription, but a daily dose of a new aversion... A new responsibility is given to the doctor, where the highest good of life, of ascending life, demands ruthless exclusion and He is responsible for killing decaying lives—for example, deciding on reproductive rights, birth rights, and survival rights... When you can no longer live proudly, you die proudly.A voluntary death, a well-timed death, clear and joyful, carried out in the child and in the witness, so that a real farewell can be made in the presence of the fareweller, and at the same time a real valuation of the achievement and the will, A summary of life—all this is the exact opposite of the pathetic and horrible comedy that Christianity plays on the dying hour.Never forget that Christianity is abusing the weakness of the dying to rape the conscience, abusing death to judge the value of a person and his life! ——Here, above all, it is necessary to oppose all cowardly prejudices and to establish the real value of the so-called natural death, which is the biological value: it is in the final analysis only an "unnatural" death, a suicide.A person never dies by the hands of others, but by his own hands.Only it is a death under the most contemptible conditions, a death not free, an untimely death, a cowardly death.One should desire another death out of love of life.Free, sober, not accidental, not caught off guard...Finally, a word to gentlemen pessimists and other decadents: We cannot prevent our birth, but we can correct the mistake—because sometimes it is a mistake.When a man gets rid of himself, he has done the most respectable thing in the world, and he has lived his life almost in vain for it...Society (what am I saying!), life itself, gains more benefits from this than by casual Which "life" of resignation, anemia, or other virtues gains more, because he frees others from his spectacle, he frees life from a dissent... Pure, strict pessimism only through the pessimist The self-refutation of the gentlemen is justified: one has to push one's logic a step further, and not deny life, as Schopenhauer did, by mere "will and representation"—he has to deny Schopenhauer.... By the way, although Pessimism is so contagious that it does not, after all, increase the disease of whole ages, of whole generations, it is only a manifestation of that disease.A man succumbs to it as he succumbs to cholera, and he is already too sick not to succumb.Pessimism itself did not add a decadent; I was reminded of statistics: the total number of deaths in cholera-endemic years is no different from other years.

37 Have we become more moral. — As might be expected, the whole brutality of moral foolishness (which, as we all know, is considered morality itself in Germany) has fought desperately against my views on Beyond Good and Evil, and I will say something about being educated in this respect History.I have been asked to reflect on the "undeniable superiority" of our age in moral judgment, the progress we have actually made in this respect: a Cesare Borgia can certainly not be regarded as a "nobler man" compared with us ", a kind of what I call a "Superman"... a Swiss, of the Union

① A cardinal in the fifteenth century. The editor, having gone so far, after paying a little respect for the courage to undertake such an adventure, "understands" the point of my book that I would use it to abolish all decent sentiments.Thank you very much! — In reply, allow me to ask the question, have we become more moral?The whole world believes this, and it is itself disputed... We moderns, so fragile, so sensitive, so caring, so thoughtful, have in fact been delusional that we embody This fragility of human nature, this unity of love, help, and mutual trust, seems to be a positive progress, and by this we seem to be far beyond the people of the Renaissance.Yet every age thinks so, and must think so.Indeed, we cannot place ourselves in, or even contemplate deeply, the Renaissance state: our nerves cannot bear that reality, let alone our muscles.But what this incapacity proves is not progress, but a different, a late condition, a weaker, more vulnerable, more sensitive condition, out of which necessarily arises a scrupled morality.If we imagine our physical aging without our frailty and old age, then our "humanizing" morality immediately loses its value (no morality has value in itself), and we ourselves scorn it.On the other hand, we should not doubt this: the human nature of our modern people, wrapped in thick quilts and unable to withstand a little collision, must be a deadly comedy in the eyes of Cesare Borgia's contemporaries.In fact, our modern "virtue. Conditional, so late life, must pay a hundredfold effort and prudence. Here, people help each other, everyone is a patient in some way, but also a nurse. This is called "virtue"; Among different peoples, among those whose life is fuller, more profligate, more exuberant, it is called differently, it may be called "cowardly", "poor", "old woman morals"... The softening of our customs is decay The austerity and dread of customs, on the contrary, may be a result of the vigor of life, which allows for many adventures, many challenges, Much waste. What was once the ingredients of life is poison to us... Apathy is also a form of strength, and we are too old, too late, to be equally incapable of it; our virtue of compassion (I am the first One who wants people to be wary of it), one might as well call it an impressionisme morale, which is an expression of the physiological hypersensitivity inherent in all decadents. The man who tries to give himself scientific form through Schopenhauer's sympathetic morality (a very Unsuccessful attempt!) is a movement of genuine decadence in the moral sphere, and as such it is deeply connected with Christian morality. Strong ages, noble cultures make sympathy, "neighborhood," and Lack of self and self-love is regarded as a contemptible quality.—Eras are valued according to their own positive strengths—so that the Renaissance age, so profligate and troubled, appeared as the last great age Yes, and we, we moderns, are a debilitated age because of our timid self-care and love of neighbor, our industry, modesty, justice, scientific virtues (collection, frugality, rigidity)... Our virtues are made of moral impressionism. ① French: moral impressionism. What is determined and required by our weakness..."Equality" is a de facto similarization. The so-called "equal rights" theory is only its expression, which is essentially a decline.The chasm between people and classes, the variety of types, the will to self-actualization, self-improvement, I call these solemn distances, are inherent in every strong age.Today, the tension and the span between the extremes are increasingly narrowed—the extremes themselves have finally disappeared and become the same... All our political theories and national constitutions, the "German Reich" is by no means an exception, are the inevitable conclusion and consequence of decline; The unconscious influence of decadence goes so far as to dominate the ideals of individual branches of science.I have always had a problem with the whole of the English and French sociology schools, which know only from experience the decaying patterns of associations, and who have no shame in using their own decaying instincts as a criterion of social value.Decaying life, the loss of all organizing power, that is, the power to separate, to dig gaps, to obey and to command, is formulated as an ideal by sociology today...Our socialists are decadents, but Herbert Spencer Monsieur, too, is a decadent—he sees something to be desired in the triumph of altruism! ... 38 my view of freedom.The value of a thing sometimes does not lie in what it gets, but in what it pays for——what it costs us.I will give an example.Liberal institutions cease to be liberal as soon as they are established, and nothing has ever damaged liberty more severely and thoroughly than liberal institutions.One knows what they do, of course: they undermine the will to power, they level mountains and ravines, and exalt them as virtues, they act small, cowardly, and complacently,—herd animals always rely on them Play the triumphant song.Liberalism, to put it bluntly, is the animalization of the human herd... The same institutions do very different things so long as they still fight for something; they actually promote liberty in a powerful way.On closer inspection, it is war that does this, war for liberal institutions that, as war, perpetuates illiberal instincts.And war leads to freedom.Because, what is freedom?It is the will to take responsibility for yourself.It is a person who sticks to the distance that separates us.It means that a person becomes less concerned about hardship, toil, lack and even life.It is a person who is ready to sacrifice people including himself for his cause.Freedom means that the masculine instinct, the aggressive instinct, dominates other instincts, such as the "happiness" instinct.What a free spirit the free man has, trampling the poor comforts of which the peddler, the Christian, the cow, the woman, the Englishman, and other democrats dream.Free men are fighters. —In individuals or in nations, by what is liberty measured?In terms of the resistance that had to be overcome, in terms of the effort it took to stay on top.The highest type of free man must be sought where the greatest resistance is permanently overcome: within a short distance from tyranny, immediately before the danger of enslavement.This is true psychologically, for the ruthless, terrible instincts of a man under the rule of a "tyrant" require the utmost authority and self-discipline (Julius Caesar is the shining example) ; this is also true politically, just look back in history.Peoples who were and became worthless never became so under liberal institutions, great dangers made them awesome things, dangers taught us to come to know our means of salvation, our Virtue, our shield and spear, our spirit, -- danger compels us to be strong... First principle: a man must be strong, or never be strong, -- the greatness of those who produce the strong, hardest type The conservatory, the aristocratic societies of the Roman and Venetian type, knew very well what I mean by liberty: it is what one has and does not have, what one desires, what one earns...   39 The critique of modernity, that our institutions are useless, is shared by all.But the responsibility is not theirs, but ours.When we have lost all the instincts from which institutions grew, we also lose these institutions, because we are no longer fit for them.Democracy is at all times a form of organizational decay, and I have already judged modern democracy and its semi-finished products, like the "German Reich", in the 318th section of the first volume of "Human, All-too-human" For the decline of the state.Wherever there is institution, there must be a will, an instinct, an imperative, illiberal to the point of virulence; there must be a will to tradition, to authority, to responsibility beyond centuries, to the solidarity of generations that last forever.If there is such a will, then something like the Roman Empire has its foundation; or like Russia, which is the only power today that is physically alive, can wait, can still promise a little thing,-Russia is the pitiful smallness of Europe. Opposite concepts of politics and neuroticism, which with the establishment of the German Reich have entered into a critical state ... The whole of the West no longer has that instinct from which institutions grow, from which the future grows, and perhaps there is nothing so incompatible with it of the "modern spirit".People muddle along, live extremely hastily,—live extremely irresponsibly: but it is called "freedom".That which constitutes an institution is scorned, hated, ostracized, and at the mere hearing of the word "authority" one feels himself in danger of a new enslavement.The decadence in the value instincts of our politicians, of our parties, has reached such a point that they have an instinctive preference for that which causes disintegration and hastens the end... The proof is modern marriage.Modern marriage has clearly lost all rationality, but this is not against marriage, but against modernity.The rationality of marriage is based on the legal responsibility of men, and marriage has a center because of it. Today it has a limp on its legs.The rationality of marriage rests on the indissoluble nature of its principle, whereby it acquires a tone which knows how to create an ear for itself in the face of the contingencies of emotion, passion, and chance.The rationality of marriage is also based on the responsibility of seed selection undertaken by Jiadan.The growing tolerance of love-marriage proclivity has created a fundamental condition of marriage in which that which made marriage an institution in the first place has disappeared.One never builds an institution on the basis of a hypersensitivity, as said above, one does not build marriage on the basis of "love"--but on the impulse of sex, of property (women and children are property), of domination This last impulse continually organizes for itself the smallest unit of dominion, the familial, which requires children and heirs, in order also to maintain psychologically an attained measure of power, influence, wealth, for long-term missions, Preparing for the instinctive solidarity between centuries. Marriage as an institution already contains the affirmation of the greatest and most enduring form of organization, and marriage is of no use if society itself cannot as a whole vouch for itself to the most remote generations. Significance.—Modern marriage has lost its meaning,—so it is abolished. 40 worker problem. —Idiocy, to put it bluntly, the degeneration of instinct that is the cause of all ignorance today, lies in the existence of a worker's problem.Do not ask questions about certain things, the first command of instinct. —I can't see at all what people want to do with European workers since they've been brought up as a problem.They are doing quite well, and don't need to ask more and more questions, more and more presumptuously.They are the majority after all.Here, the hope that a class of simple and contented people, a Chinese type, would have formed into a class, was justified, almost inevitable, had completely vanished.what are people doing —In trying to destroy conditions in this direction in the bud—with irresponsible sloppiness, people basically destroy the instinct by which the workers can be stratified and become independent.People empowered workers to fight, gave them the right to form associations and to vote politically.Is it any wonder that workers now feel that their life is a predicament (and, in moral terms, an injustice)?Yet again, what do people want?If one wants an end one must also think of means, and one who wants slaves and then educates them to be masters is a fool. 41 "I don't mean freedom..." - in times like today.Letting go of instinct is even more of a disaster.These instincts contradict each other, interfere, destroy; I have defined modernity as biologically contradictory.Educational reason requires that at least one of these instinctive systems should be paralyzed under the pressure of iron in order to allow the other to become powerful and dominant.Today, perhaps only the pruning of the individual can make the individual possible, and the so-called possible is the whole... The fact is the opposite: it is those who have loosened all the reins who most strongly demand independence, free development, Laisser aller—as in politics, so in art.But this is a symptom of decadence, and our present conception of "freedom" is even more evidence of a degenerate instinct. ① French: Laissez-faire. 42 Where there must be faith. —There is nothing so rare among moralists and saints as honesty; perhaps they say, and even believe, the opposite.For instinctive hypocrisy is at once innocent when a belief is more beneficial, valid, and convincing than conscious hypocrisy: understand the first principles of the Great Saint.There is also a whole craft among the other kind of saints, the philosophers, who admit only certain truths, that is, the kind of truths which give their craft public sanction--in Kantian terms, the truths of practical reason.They know what they have to prove, and in this they are practical—they have a mutual understanding, they come to an agreement on "truth." -- "You shall not lie" -- put it bluntly: you, my Mr. Philosopher, beware of telling the truth...   43 Tell the Conservatives. —what one did not know in the past, and what one knows and can know now—regression, regression in any sense and degree is absolutely impossible, at least we physiologists know this.All priests and moralists, however, believe that it is possible—they want to bring humanity back, to screw it back, to a past moral code.Morality is always a bed of Proclustes.Even politicians imitate moral preachers in this respect: there are political parties today that dream of everything going backwards like crabs, and make this their goal.However, nothing can turn into a crab at will.There is no other way, one has to go forward, that is to say, step by step (this is my definition of modern "progress"...).One can hinder this process, making it come more violently and abruptly by blocking, blocking and accumulating the final metamorphosis, and they cannot do more. ①The robber in Greek mythology had an iron bed in his inn. When travelers stayed, he shortened the tall ones and lengthened the short ones to make them as long as the bed. 44 My idea of ​​genius. ——Greatness, like a great age, is an explosive that accumulates huge energy; its historical and physiological premise is always that energy is collected, accumulated, saved, and preserved in them for a long time——for a long time, no explosion will occur.If the tension is too high, then the most casual stimulus is enough to call into the world "genius", "career", great destiny.What has it to do with the environment, the times, the "spirit of the times", "public opinion"!Take Napoleon, for example.Revolutionary France, as well as pre-revolutionary France, could have produced the opposite type of Napoleon, but it also produced Napoleon.And because Napoleon was a different kind of man.A descendant of a civilization stronger, longer, and older than that of France, which developed in steam and theatre, so in France he was master, and in France he alone was master.Greatness is necessary, and the age in which they appear is accidental; they are almost always masters of the age only because they are stronger, older, and accumulated in them longer.The relationship between a genius and his age is like the relationship between strong and weak, old and young. In comparison, the age is always young, weak, immature, unreliable, and immature. —A completely different view is taken on this question today in France (and also, to a lesser degree, in Germany) where there is a real theory of the neurotic, the milieu theory.To become sacrosanct, almost scientific, even to the point of view of physiologists, is "stinking" and pathetic - in England there are only two paths to conform to genius and "great man" : Buckle's democratic way or Carlyle's religious way. —The perils of great men and great ages are extraordinary; exhaustions and barrennesses follow them.Great men are an end; great ages such as the Renaissance are an end.Genius (genius of creation and genius of action) is necessarily a spendthrift.It was his greatness to expend himself... the instinct of self-preservation seemed to be put on hold; the overwrought oppression of the raging forces forbade him any such care and prudence.People call it "sacrifice"; they praise his "heroism," his indifference to self-interest, his devotion to an ideal, a cause, a country: it's all a misunderstanding... He rushes, he floods, he Consuming himself, he does not spare himself,—fatal, doomed, involuntary, just as a river bursts its banks involuntarily.But as men have benefited so much from such explosives, they also give back, for example, a high moral... This is indeed the way of human gratitude: they misunderstand their benefactors. ① French: environment. 45 Offenders and their next of kin. —The criminal type is the type of the disadvantaged strong man, a pathologically strong man.He lacks the wilderness, lacks a freer and more dangerous mode of nature and existence in which all the offensive and defensive qualities that belong to the instinct of the strong can legitimately exist.His virtues are shut out from society; his liveliest impulses, as soon as they arise in him, are at once mingled with repressed emotions, suspicions, fears, shames.But that's pretty much a recipe for physiological degeneration.Whoever has to do in secret what he does best and loves best, with long tension, prudence, and treachery, becomes anemic; His emotions turned against these instincts too—he felt them fatally.This is society, our tame, moderate, castrated society, in which a natural born man from adventures in mountains or seas must degenerate into a criminal.Or almost certainly.For there are occasions when such a man proves himself stronger than society, Napoleon the Corsican being the most famous example.The testimony of Dostoevsky is of great significance to the question raised here—and, by the way, Dostoevsky is the only psychologist from whom I have learned One of the most wonderful encounters in my life, even more than my discovery of Stendhal.This profound man has ten times the right to despise shallow Germans, and he has lived among Siberian prisoners for a long time, and found that these honest felons, cut off from their return to society, were very different from what he expected-they were almost Carved from the best, hardest, and most valuable wood that grows on Russian soil.Let us extend the example of criminals, and imagine that nature, for whatever reason, they do not enjoy public approval, knowing that they are not regarded as useful,--with a feeling of pariah:人们不是平等待之，而是把他们看作被放逐、无价值、起污染作用的东西。所有这些天性在思想和举动上都有地下生活者的颜色；他们身上的每样东西都比生活在日光中的人们苍白，可是，几乎一切我们今日所赞扬的生存方式，从前都曾经生活在半坟墓的气氛中：科学家，艺术家，天才，自由思想家，演员，商人，大发明家……只要教士被看作最高的类型，每种有价值的人就会遭到贬值……我预言，这一时代正在到来，那时教士被看作最低的类型，看作我们的贱民，看作人的最不真实、最不体面的类别……我注意到，即使是现在，对于风俗的管理是地球上，至少是欧洲有史以来最温和的，在这种条件下，每种怪僻，每种长久的、太长久的隐私（Q1nterhalb），每种不惯常、不透明的生存方式，都使人接近罪犯所完成的那种类型。所有的精神革新者都有一个时期在他们额上烙印着贱民的苍白宿命的标记，并非因为他们被如此看待，而是因为他们自己感到有一条可怕的鸿沟，把他们同一切传统分离开来，置于恒久的光荣中。几乎每个天才都知道，"卡提利纳①式的生存"，对于已经存在、不再生成的一切的仇恨感、复仇感、暴乱感，是他的一个发展阶段……卡提利纳是每个凯撒的前生存方式。 ①Catilina：古罗马贵族，其暴乱阴谋被西塞罗发现和挫败。 46 这里眺望自由无障。——如果一位哲学家沉默，可能是心灵的高潮；如果他反驳自己，可能是爱；说谎可能是认知者的一种礼貌。人们不无优雅地说：i1est indigne des grandscoeurs derepandre le trouble，q uils ressentent；①不过必须补上一句：不害怕无价值的事同样可能是心灵的伟大。一个爱着的女人奉献她的敬意；一个"爱"着的认知者也许奉献他的人性；一位爱着的上帝变成犹太人…… ①法文：伟大的心灵去传播他们所感受到的颤粟是不值得的。 47 美非偶然。——即使一个种族或家族的美，他们全部风度的优雅和亲切，也是人工造就的，是世代努力积累的结果。人必须为美奉献巨大的牺牲，必须为之做许多事，也放弃许多事（十七世纪的法国在这两方面都令人赞叹），对于社交、住地、衣着、性满足必须有一个选择原则，必须爱美甚于爱利益、习惯、意见、懒散。最高原则：人独处时也不能"马马虎虎""——精美的东西是过于昂贵的，而且下述规律始终有效：拥有它的人和谋求它的人不是同一个人。一切财产都是遗产，凡非继承来的，都是不完善的，都只是开端……在西塞罗时代的雅典，西塞罗对男人和少年远比女人美丽感到惊奇，可是，数百年间，当时的男性为此美丽付出了怎样的艰苦努力！——在这里，不要弄错了方法，仅仅训练感情和思想是无济于事的（德国教育的巨大误解就在于此，它全然是幻想的），人必须首先开导躯体，严格维持有意味的、精选的姿势，一种仅仅同不"马马虎虎"对待自己的人共处的约束力，对于变得有意味和精选是完全足够了：两、三代里，一切业已内化。决定民族和人类的事情是，文化要从正确的位置开始——不是从"灵魂"开始（这是教士和半教士的致命的迷信）：正确的位置是躯体、姿势、饮食、生理学，由之产生其余的东西……所以，希腊人始终是历史上第一个文化事件——他们懂得，他们在做必须做的事情；蔑视肉体的基督教则是人类迄今最大的不幸。 48 我所理解的进步。——我也谈论"复归自然"，虽然它其实不是一种倒退，而是一种上升——上升到崇高、自由甚至可怕的自然和天性，这样一种天性戏弄、并且有权戏弄伟大的使命……打个比方来说，拿破仑是一段我所理解的那种"复归自然"（例如在rebustacticis①方面，尤其如军事家所知在战略方面）。——然而卢梭——他究竟想回到哪里？卢梭，他集第一个现代人、理想主义者和canaile②于一身；他为了能忍受他自己的观点，必须有道德"尊严"；由于无限的虚荣心和无限的自卑感而生病。连这个躺在新时代门槛上的畸胎也想"复归自然"——再问一遍，卢梭究竟想回到哪里？——我之憎恶卢梭还在于大革命，它是这个理想主义者兼canaille的双料货的世界历史性表现。这场大革命所表演的流血闹剧，它的"不道德"，均与我无关，我所憎恨的是它的卢梭式"道德"——大革命的所谓"真理，"它藉此而始终仍在发生作用，并把一切平庸的东西劝诱过来。平等学说！……但是决不会有更毒的毒药了，因为这个学说貌似出于公正本身而被鼓吹，其实却是公正的终结……"给平等者以平等，给不平等者以不平等"——这才是公正的真正呼声，由此而推出："决不把不平等者拉平。"——围绕着这个平等学说发生的恐怖和流血事件，给这个卓越的"现代理念"罩上了一种光辉和火光，以致革命如同奇观一样也吸引了最高贵的灵魂。归根到底，继续尊崇它是没有理由的。——我只看到一个人对它感到厌恶，就象必定会感到的一样——歌德…… ①法文：迷阵战术。 ②法文：贱氓 49 歌德——不是一个德国事件，而是一个欧洲事件：一个通过复归自然、通过上升到文艺复兴的质朴来克服十八世纪的巨大尝试，该世纪的一种自我克服。——他本身有着该世纪的最强烈的本能：多愁善感，崇拜自然，反历史，理想主义，非实在和革命（革命仅是非实在的一种形式）。他求助于历史、自然科学、古代以及斯宾诺莎，尤其是求助于实践活动；他用完全封闭的地平线围住自己；他执着人生，入世甚深；他什么也不放弃，尽可能地容纳、吸收、占有。他要的是整体；他反对理性、感性、情感、意志的互相隔绝（与歌德意见正相反的康德用一种最令人望而生畏的烦琐哲学鼓吹这种隔绝）；他训练自己完整地发展，他自我创造……歌德是崇尚非实在的时代里的一个坚定不移的实在论者：他肯定在这方面与他性质相近的一切，——他没有比那所谓拿破仑的实在论更伟大的经历了。歌德塑造了一种强健、具有高度文化修养、体态灵巧、有自制力、崇敬自己的人，这种人敢于把大自然的全部领域和财富施予自己，他强健得足以承受这样的自由；一种不是出于软弱、而是出于坚强而忍受的人，因为在平凡天性要毁灭的场合，他们懂得去获取他的利益；一种无所禁忌的人，除了软弱，不管它被叫做罪恶还是德行……这样一个解放了的精神带着快乐而信赖的宿命论置身于万物之中，置身于一种信仰：唯有个体被抛弃，在全之中万物得到拯救和肯定——他不再否定……然而一个这样的信仰是一切可能的信仰中最高的：我用酒神的名字来命名它。 50 可以说，在某种意义上，十九世纪也是追求歌德作为个人所追求过的一切东西：理解和肯定一切，接纳每样东西，大胆的实在论，崇敬一切事实。何以总的结果却不是歌德，而是混乱，虚无主义的悲叹，不知何来何往，一种在实践中不断驱迫人回溯十八世纪的疲惫的本能？（例如情感浪漫主义，博爱和多愁善感，趣味上的女性主义，政治上的社会主义。）莫非十九世纪，特别是它的末叶，仅是一个强化的野蛮化的十八世纪，即一个颓废世纪？那么莫非歌德不但对于德国，而且对于欧洲，仅是一个意外事件，一个美好的徒劳之举？——然而，如果从公共利益的角度来看伟人，就曲解了他们。一个人懂得不向伟人要求利益，也许这本身就属于伟人…… 51 歌德是使我肃起敬的最后一个德国人，他大约感受到了我所感受到的三件事，——我们对于"十字架"的意见也一致……常常有人问我，究竟为何要用德文写作，因为我在任何地方都不象在祖国这样糟糕地被人阅读。可是终究有谁知道，我是否还希望在今日被人阅读？——创造时间无奈其何的事物，为了小小的不朽而致力于形式和质料——我还从未谦虚得向自己要求更少。格言和警句是"永恒"之形式，我在这方面是德国首屈一指的大师；我的虚荣心是：用十句话说出别人用一本书说出的东西，——说出别人用一本书没有说出的东西…… (Translated by Zhou Guoping)