Chapter 83 The Attempt to Revaluate All Values ​​The Will to Power Section XV

the will to power attempt to revaluate all values Section fifteen <607> Science, has its two sides: look at issues from an individual point of view; Looking at the problem from the perspective of comprehensive culture (the so-called "level");-looking at the problem from this side or that side, you will get a diametrically opposite evaluation. <867> Awareness of the growth of total power: It should be fully estimated that this growth also includes individual, hierarchical, era, and nation-state failures to a certain extent. Cultural center of gravity shifts.Any substantial growth comes at a price; who pays for it!Now this fee does not know how huge it should be.

<922> What kind of means should be used to deal with the "cruelty" of barbaric racial means is by no means unscrupulous and arbitrary.In fact, the problem will be solved as soon as people are coddled by European coddling to the point where they have to rule barbarians in the Congo or elsewhere. <110> The general takeaway: Our modern world has a dual character—a feature that may indeed portend destruction and power.Strength is a sign of earned maturity and can be mistaken for weakness due to the devaluation of traditional (backward) sensibilities.In short, emotion, emotion as a sense of value, is not at the height of its time.

In broad terms: the sense of value is always backward, it expresses the conditions of preservation and growth in ancient times.Because it has been fighting against the new living conditions, because it cannot generate a sense of value.Then the sense of value necessarily misinterprets this condition, this emotion represses the new, it arouses doubts about the new. . . . <823> Fight with art against moralization. ——This kind of art is transcending narrow and one-sided moral freedom; or it is a mockery of morality.Escape into nature, where natural beauty and horror abound.Great man's plan.

—Frail, worthless, extravagant souls, one breath is enough to bring them down, "beautiful souls." —to evoke the ruthless and wild side of the ideals of the past, which now appear as colorful monsters. ——It is a great pleasure to realize psychologically that all moralized artists are unconsciously turned into worms and coy. ——The hypocrisy of art—to show its immorality to the public. ——Pull out the "idealized basic powers" (sensibility, drunkenness, excessive animal nature) to the public. <112> general awareness. ——Actually, any great growth will also bring great destruction and brutality at the same time.For the symbols of pain, of ruin, belong to the age of strides; and every terrible and powerful movement of mankind gives rise to nihilistic movements at the same time.At times, it is also a profound, most fundamental sign of growth, a harbinger of transition to new conditions of existence, an extreme form of pessimism, and true nihilism to come.I have seen this.

<1019> On Powerful Pessimism. —In the home of the vulgar man's inner soul, the fear of evil predominates.What is evil?Three: accidental, inaccurate, sudden.How do vulgar people overcome evil? —He can conceive of evil as reason, power, personality.It would thus be possible for him to make a pact with all these, and to exercise influence over them in advance—to occupy a dominant position. ——Insisting on the simple superficiality of evil and harm is another way of explaining it.People analyze the results of chance, uncertainty and suddenness and think they are good and meaningful.

—The third way: people first interpret ominous things as "worthy"; people justify evil as punishment. — In short: one submits to evil —: all moral and religious explanations are but forms of submission to evil. ——The belief that there is good in evil is tantamount to giving up the struggle against evil. The whole history of culture, then, is the abandonment of the fear of chance, of uncertainty, of suddenness.What is culture is to learn arithmetic, learn causal thinking, learn to master privileges, and learn to believe in inevitability.As culture grows, man gradually becomes less submissive to the gross forms of evil (which one calls religion, morality); the "Justification for the evil" is dropped.Now, man is waging war against "scourge" - he wants to get rid of it.True, the curse may in some cases be a state of the security of belief, of formulas and arithmetic, in which belief enters consciousness as an emotion of ennui--interest in chance, uncertainty, suddenness mutates into longing.

Let us linger a moment longer in this emblem of the highest culture! —I call it forceful pessimism.Man no longer justifies the misfortune, man categorically refuses to justify it.Man wants to enjoy misfortunes to the fullest, and considers them most interesting when they are meaningless.If people used to be inseparable from God, then now, in a chaotic world without God, in a world of chance, terror, obscurity, and temptation are all essential things. In such a state, good needs precisely "justification"; that is, good must be based on evil and danger, or that it must contain great stupidity within itself.Back then, it was satisfying.Now beastliness no longer arouses ferocity; the arrogance of brilliance and fortune is good for the beast among men, and arrogance is in such an age the invincible form of spirituality.Man is now strong enough to be ashamed of believing in God—and now man can reprise his role as devil's lawyer.If one actually favors the maintenance of morality, one does so for reasons which lead one to regard morality as a form of sensitivity, cunning, mercenary, and power struggle.

Even this forceful pessimism ends up in atheism, the absolute affirmation of the world—but for the same reasons that were previously negated—for that is how the world is conceived. of the world, it is the highest ideal actually attained. <485> The entity concept is the result of the subject concept, but not vice versa!If we abandon the soul as the subject, we will completely lose the precondition of "substance".To the extent that one attains the being, one loses the being. The Critique of Reality: What is the basis for more or less reality, that is, the hierarchy of beings we believe in? ——

Our degree of sense of life and force (experience the logic and relationship of things) gives us the standard of "existence", "reality", non-surface. Subject: We believe that there is some unity among all the different elements of the highest sense of reality, and subject is the term used for this belief.For we regard this belief as the effect of a cause. — We believe so much in our beliefs that we invent "truth," "reality," "substantiality," etc. for its sake. — "Subjects" are fictions that appear as if our several identical states are the result of a cause.But we first create a "consistency" of these states; the assimilation of these states is a fact, but not a congruence (--it would be better to deny this coherence--).

<71> "Modernity" exemplified by nutrition and digestion. —— Sensitive, indescribably sensitive (—from moral extravagance: a flood of sympathy—); full of contradictions, never seen before. —Meals, literature, newspapers, forms, aesthetics, and even the cosmopolitics of landscape are no exception, the influx is insanely rapid; impressions disappear by themselves; people instinctively refuse to absorb something, refuse to take something seriously, refuse To "digest" something;—to impair digestion as a result.Adaptation to overcrowding of impressions emerges.For, one forgets the role played; he merely responds to external stimuli.He uses his power partly in possession, partly in defense, and partly in "rebuttal."Spontaneity greatly diminished—historian, critic, analyst, interpreter, observer, collector, reader—all geniuses of reflection—all science!

It is interesting to artificially adjust their nature to "mirror", but the interest seems to be only superficial.For this is the indifference, the balance of the principle, the fixed low temperature that lies just below the skin on which there is warmth, movement, "storms," ​​the play of waves. External flexibility is opposed to a certain deep stagnation and lethargy. <866> The necessity to be proved is that the opposite movement belongs to the increasingly economical consumption of man and humanity, to a "mechanical movement" in which both interests and effects are increasingly fixed and devour each other.I think the opposite movement is a selection of extravagant, superfluous human beings.Because, among them, there will be a kind of strong and high-level people, and the conditions for the production and maintenance of this kind of people are different from ordinary people.As you all know, my concept and metaphor for this kind of person is the word "superman". On the aforementioned first path—today, we can see it all at a glance—accommodating, mediocre, higher-level Chineseness is produced—instinctive self-effacing, and a contented attitude towards the miniaturization of human beings — This is the stagnant level of man.If we first have the overall economic management conditions that the earth must face, then it is possible for human beings as mechanical movements to find their own highest meaning through this management. —that is, as a gigantic clockwork of infinitely smaller and finer adaptable cogs; the process of making all that reigns and commands increasingly superfluous; the totality of this colossal force — whose individual elements are the minimum values ​​of force and value. Contrary to the utilitarianism of reducing man and adapting him to a specialization, there is the opposite movement—that is, to make the synthetic, generalized, apologetic man.For such a man the transformation of man into a machine is the precondition of existence, the basis upon which he discovers his higher form. He needs the hostility of the crowd, the "average," from whom he needs distance, on which he lives and lives.This higher form, says the aristocracy, is the form of the future. —In moral terms, the above-mentioned general mechanical movement, that is, the co-operation of all the cogwheels, is the greatest exploitation of man: but movement is based on exploitation, and it is for this reason that this exploitation has meaning .In other cases, exploitation is really nothing but the total reduction of the value of the human type,—the largest retrogression —You see, what I am fighting against is economic optimism; it seems that as each individual's self-sacrifice increases, each individual's total welfare must also increase.But it seems to me that the opposite is true.For, the total sacrifice of individuals adds up to a total loss.There will be fewer people - so that they will no longer know what this great process serves.What is the purpose?What is the new purpose? ——Humans need exactly this. <731> Continuum: "marriage, property, language, tradition, birth, family, nation, country", this is the continuum of high and low order.Its economy consists in the excess of the advantage of continuous labour, in the multiplication of its disadvantage.Because, the continuum component replacement and ductility expenditure is relatively large. (That is, active parts need to be updated due to multiple pauses, which consumes more costs, and at the same time, the cost of storage is also considerable.) The advantage is that interruptions are avoided and costs due to interruptions are saved.Everything is difficult at the beginning, and more expensive. "The greater the advantages of life, the greater are the costs of preservation and creation (diet and reproduction); and consequently, the greater is the danger, the probability, of destruction from attained heights." <653> The false "altruism" of biologists should be laughed at, because the reproduction of amoebas is manifested as throwing off the burden, which is a great advantage.Excretion of waste. <888> I try to use the method of economics to justify morality. ——The task is to make people as useful as possible, as accurate as machines.For this, man must be equipped with machine morality (—man must learn to see the matter in such a way that, like a machine, he is in a state of labor, which is the state of highest value. As sinister and notorious as possible). Here, the first obnoxious obstacle is boredom and monotony, the inevitable result of all mechanical movements.To learn to live with this situation - and not simply to bear it - to be able to see a certain high charm running around boredom has been the teaching task of all high schools hitherto.To learn a skill that has nothing to do with us; at the same time, to regard this "objective" activity as one's own "obligation"; to learn to distinguish the relationship between desire and obligation - this is an immeasurable task for institutions of higher learning and grades.So hitherto the linguist has been the "comfortable" educator, whose activity itself has provided the monotony and boredom which incessantly lead to grandeur and splendor; under whose banner pupils learn "rote learning": this It is to create the prerequisites for the mechanical and excellent performance of tasks in the future (as state officials, husbands, clerk slaves, newspaper readers and soldiers).This existence, perhaps more than all others, needs philosophical justification and beautification: for comfort is to be reduced to the sentiments of the basest ranks, in all right and infallible procedure; Perhaps it is the passion of awe—the imperative demand for everything that lies beyond the utilitarian, the entertaining, and the purposeful... It is considered the highest, Admired form of existence (-type: Kant was a fanatical advocate of the formulaic concept of "what you ought to be"). <889> Valuing the ideal hitherto with an economic approach—that is, choosing certain desires and states, selecting and cultivating them at the expense of other desires.The legislator (or social instinct) selects a certain number of states and desires, and through their activities, the mediation function is guaranteed (that is, the functional machine says, that is, the result of the regular needs of each desire and state). If there is an embarrassing admixture of these passions and states, then a way must be found which can be overcome by the value that pain is valuable, and that pain is, in a higher sense, extraordinary pleasure. .In formulaic terms: "how to turn unhappiness into pleasure", for example, when our obedience, compliance with the law, is praised by force, power, and self-overcoming.In the same way, our public awareness, community awareness, motherland awareness, "humanity", "altruism", and "heroism" are also the same. Reluctantly—this is what the ideal intends to do. <719> The division of desires within society results in persons and caste cultivating an imperfect and therefore more useful soul.Why is one desire degenerated (while another is strengthened) among the various species within society. On defending morality: economical (intended to make the best possible use of individual strengths, so as not to waste special natures); Aesthetic (outfitting solid kind with pleasure in one's own kind); political (art that withstands tensions of varying degrees); Psychological (morality is the fictional superiority of valuations that speak for the scum, the mediocre—for the purpose of preserving the weak). <243> Think again: the ominous belief in divine providence is the deadliest belief in history to adversary and reason, and yet it persists to this day.Under the formulas of "Nature", "Progress", "Perfection", "Darwinism", etc., under the influence of the superstitious belief in the fixed relationship between happiness and morality, misfortune and fault, Christian premises and explanations are always popular.That belief in the motion of things, "life," "life-instinct," that foolish resignation that all men should only do their duty so that everything will be right—such things can only be seen with the eyes of the benevolent only makes sense.Even fatalism—the present form of our philosophical sensibility—is the result, the unconscious result, of the longest belief in divine providence.As if the course of events had nothing to do with us (--as if we would let things go their own way, since any individual person himself is only a form of absolute reality--). <350> Love, hate, praise, and derogation are the premise of all ideals.Either positive emotion is the first impetus; or negative emotion must be one of the two.Hate and contempt, for example, are the first motivators in all ideals of resentment. <1017> In the 19th century, Rousseau's "natural man" was not discovered, but a more real image of people was discovered-for this reason, it had the courage...In general, this gave the Christian concept of man a sense of reinvention .Why others do not have this kind of courage is precisely the result of its approval of this "free man", and it sees the future of human beings in this kind of person.In the same way, one does not dare to admit that the growth of man's sense of fear is a concomitant phenomenon of every cultural growth; in this respect, man always submits to the Christian ideal and fights with this ideal against paganism and also against literature and art. Renaissance concept of virtue.However, people have not found the key to the door of culture.In fact, the situation remains one of falsification of history in favor of the "good man" (as if the good man himself represented human progress), and of the socialist ideal (that is, of the Christian and non-Christian world). Rousseau's residue) there. The Struggle Against the Eighteenth Century: Goethe and Napoleon completely conquered the century.Schopenhauer also fought against this century; however, he regressed reluctantly to the seventeenth century—he was a modern Pascal, with Pascal values, without the influence of Christianity.Schopenhauer is not powerful enough to reach a new affirmation. Napoleon.He should be considered the necessary accompaniment of the superior and the terrible.Reinvented "manly man".And the base and cowardly approbation that women deserved was returned to its rightful owner. "Totalness" is health and the highest initiative; the straight line, the great pattern of action, is rediscovered; the most powerful instinct, the instinct of life itself, the desire to dominate, is affirmed. <Preface 1> Great things demand silence about them, or talk about them: talk about them, that is, be cynical and open-hearted. <Preface 2> I am going to narrate the history of the next two centuries, and I am going to describe the rise of the only thing to come, nihilism.Now this history is already being told, for what is at work here is necessity itself.This future has been foreshadowed by innumerable omens, and this fate is prophesied everywhere.All ears are tuned to this futuristic music.For so long the whole of European civilization has leapt every decade, and we move with this excruciating tension, as if rushing toward disaster.Turmoil, swords and fire, caught off guard; like a torrent rushing to the end, it no longer meditates, it is afraid of meditating. <Preface 3> — Here he speaks, saying that so far he has done nothing but contemplate.As a philosopher and hermit born of instinct, he discovered his strengths through spectatorship, detachment, patience, hesitation, and despondency; He had to look back to describe what was bound to happen; but, as Europe's first outright nihilist, he had himself experienced exactly what nihilism was all about. ——Nihilism is behind him, under his feet, outside him. <Prologue 4> Do not misunderstand the meaning of the opening title of this future Gospel. "The Will to Power—An Attempt to Revaluate All Values"—I use this formula to denote a counter-movement, intended to propose principles and tasks; a movement that will at some point in the future replace outright nihilism; And psychologically, it presupposes nihilism, it simply can only know nihilism and come from nihilism.But why is the rise of nihilism inevitable?This is because our hitherto values ​​have drawn their final conclusion from nihilism; because nihilism is the logic of great values ​​and ideals that we have thoroughly thought out,—because we must first experience nihilism before we can understand it. What the hell is going on with these so-called "values"... At some point, we're going to need new values... <717> The state, that is, organized immorality—inside: police, criminal law, hierarchy, commerce, family; outside: will to power, will to war, will to plunder, will to revenge. How can the crowd do what some may not understand? - Decentralization of responsibility, order and enforcement.By implanting moral values ​​such as obedience, duty, love of country and prince.By preserving pride, rigor, robustness, hatred, vengeance--in short, keeping all the traits of the species opposed to the herd type. <729> The maintenance of the military state is the highest and last resort, and is indispensable to the highest and strongest species, both in founding and in establishing great traditions.It is for this reason that all concepts that perpetuate national hostility and the sense of hierarchical distance appear as arbiters (eg nationalism, protective tariffs, etc.). <780> The tricks that make behaviors, rules, desires possible are not "permissible"—nor "tasteful"—to the individual. The arts that bring us into this "alienated" world make us interested in them; Historians designate their rights and categories of reason; exotic landscaping; psychology; penal law; madhouses; criminals; sociology; The "impersonality" (the medium that makes us as collective beings capable of such desires and actions—lawyers, juries, citizens, soldiers, ministers, princes, "critics"—) makes us feel as though we are doing make some sacrifices... <180> The so-called youth. —If one dreams here of a naive and youthful people rising abruptly against the old culture, one is deluding oneself; there is a superstition which seems to have sprung up again in the ranks of the lowest races, where Christianity took root. Like a fountain of life.If people think that Christianity is the expression of a new young and strong race, they know nothing about Christianity.Rather, Christianity is the typical form of decadence, moral corruption and hysteria in a languid, blind and sick mob.This is a strange group, they gather around the master of delusion, just like the scene described in a Russian novel: all neurotics find opportunities for trysts through the bustling crowd... There is no task, and the instinct feels that everything is coming to an end, Nothing is worth doing, carefree and content. Judaism's instinctive power and affirmation of the future, its tenacious will to survive and seek power are freaks in the belly of its ruling class; only instinctive lethargy is the most appropriate description of the young Christian class.On the one hand, bored with everything; on the other hand - self-satisfied anyway. <209> The Gospel: It is said that the gates of happiness are always open to the lowly and the poor—that there is nothing left for one to do but obey orders, traditions, guardianship.In this sense, the rise of Christianity is a typical socialist doctrine. Property, occupation, fatherland, caste, police, state, church, education, art, military establishment: all these are equally obstacles to happiness, falsehoods, bewilderment, and vices charged by the Gospels—all are typical of Socialism author's theory.Against the background of the riots, the thawed antipathy against the "master" exploded like a bomb, and one instinctively felt how much happiness, after so long a stress, lay in a sense of freedom. ... (Most of them are symbols of these things. For example, the lowly class has been treated preferentially, and they have tasted rare happiness...It is not the famine that caused the revolution, but the people let go of their stomachs and gobbled it...) <427> The Greek philosophers since Socrates are all symbols of decadence; hence the anti-Greek instinct is rampant. "Sophists" are still Greek - including Anaxagoras, Democritus, they are the great Ionians -; but it is only a transitional form - the Greek city-states have lost their unique culture belief, lost their right to be masters over other city-states... That is to say, people exchanged cultures, that is, "gods"-thus people lost their exclusive privileges to the only God.Good and evil from different sources melt into one, because the boundaries between good and evil are becoming increasingly blurred... This is the "Sophists"... The "philosopher," on the other hand, is reactionary because he wants the old virtues.He thinks that the decline of the system is the cause of the decline, and he wants the old system;—he thinks that the decline is the decline of authority, because he is seeking a new authority (wandering in foreign countries, foreign cultures, foreign religions...);— Now that the concept of the "city-state" survived, he wanted the ideal city-state (much like the case of the Jews. After their enslavement, they settled down as a "nation").The Jews are interested in all tyrants because they wish to restore a more authoritative morality. Gradually the responsibility for decay fell on everything that was truly Greek (Plato was as indebted to Pericles, Homer, Tragedy, Rhetoric, as the prophets were to David and Saul) .The decline and fall of ancient Greece, considered as an excuse against the cultural foundation of ancient Greece, the fundamental mistake of philosophers - inference: The ancient Greek world perished.Reasons: Homer, mythology, ancient customs, etc. ① David - King of Judea in the 10th century BC. - translator ② Saul - the first king of Israel. - translator The development of the value propositions of the philosophers was against the ancient Greeks: - Egyptian ("life after death" became the rule...); Jewish ("nobility of the wise" "chieftain").The Pythagorean school, the worship of the underworld, silence, horrors from beyond, mathematics.The evaluation of religion, a kind of intercourse with the universe; - missionary Pythagoras (580-500 BC) - ancient Greek mathematician, philosopher, established the Pythagorean, ascetic, transcendental ——dialectics——I think Plato already has this bad habit of chewing words and copying concepts! ——Excellent spiritual aesthetics has declined, because people have turned a blind eye to the ugly and blunt side of all direct dialectics. ③Dagoras school, preaching mysticism. - translator Two decadent movements and extremes go hand in hand: a) the loveliness of lush and insidious luxury and the decadence of art; Prepared the soil. <153> This nihilistic religion brings together in one place the elements of decadence and kinship in classical culture; namely: a) the faction of the weak and the scum (abandoning the ancient world, i.e. the most brutal abandonment of the ancient world...); b) factions of the moralized and anti-pagans; c) Factions tired of politics and mediocrity (withered Romans...), stateless who don't know why; d) faction of those who are weary of themselves,—those who are willing to take part in unlawful conspiracies— <156> How strange it is that a nihilistic religion, like Christianity, breaks free from a people that is old and obstinate but has lost its robust instincts with age, and gradually transfers to another environment, and finally to a young, inexperienced national family what!Proclaim to the savages, the Germans, the epilogue, shepherd's, evening blessing!Why do we have to Germanize and barbarize all of this first!For those who dream of the Memorial, they believe that war is the greatest happiness! —Presenting a supranational religion as a chaotic world that has never had any nation—. <218> Our vantage point: We live in an age of comparison where we may censor what has never been censored; we are the self-awareness of all history.We enjoy differently and suffer differently.This is our most instinctive activity in contrast to the frequently occurring phenomena.We understand everything, we enjoy everything, and we don't have any hostile emotions in our heads.Whether we ourselves will be led astray by this, our well-meaning, almost affectionate desire, boldly rushing towards the most dangerous things... "All is well"-to deny it, it takes us quite a lot of energy.If we ever become so unwise as to band together against something, we shall suffer... After all, we scholars had better practice the teachings of Christ today— <220> The whole Christian doctrine that people believe in, the whole "truth" of Christianity is a lie, because they are exactly the opposite of what the early Christian movement advocated. <159> What the church calls Christianity has been anti-Christian from the start.Because those things are purely personal affairs of people, not symbols; purely stories, not eternal facts; purely formulas, norms, dogmas, not the practice of life.Only a complete indifference to doctrine, worship, church, theology is Christianity. The practice of Christianity is not any whim, nor the practice of Buddhism; whims are the means to a happy life. <212> Christianity can arise at any time.Christianity has nothing to do with the shameless dogmas that adorn its name.Because it neither needs the theory of personal God, nor the theory of evil, nor the theory of immortality, nor the theory of salvation and faith.It hardly needs any metaphysics, much less the "natural science" of asceticism and Christianity.Christianity is practice, not belief.It tells us how we should act, not what we should believe. Now, if someone says, "I don't want to be in the army," "I'm lawless," "I'm against the police," "I don't want to do anything that would disturb my peace of mind: if I don't have to be victimized by it, there's nothing like Suffering keeps me more at peace"—then he is a Christian. <225> There is no such weird concept of "sacredness" -- "God" and "man" are inseparable from each other.There is no "miracle" - no sphere at all: for the only sphere that is valued is the "monastic" (i.e. symbolic psychic).Decadence: It is the opposite of "Epicureanism"... According to the concept of ancient Greece, heaven is nothing but "Epicurus' garden". Such a life has no mission:--lives without any will;--forms "of the Epicurean gods";--without any purpose-set reason;- Beget children;—everything is done. <239> In a way, our time is ripe (i.e. decadent), like Buddha's time... so Christianity without ridiculous dogma is feasible (the most disgusting monster of ancient interbreeding theory fetal). <221> We have again created the Christian ideal, and all that remains is to determine its value: 1.What value does this ideal negate?What does the opposite ideal contain? ——passion of pride, sense of distance, great responsibility, arrogance, gorgeous animality, instinct of war and predatory desire, deification of passion, revenge, treachery, rage, pleasure, adventure, knowledge, etc. ——; noble The ideal is negated, that is, human beauty, intelligence, power, eminence and danger, man who sets goals, "future" man (—and here arises Christianity as a result of Judaism. 2.Can this ideal be realized? — Yes, but subject to climate constraints, much like the Indian ideal.Both lack labor. ——It comes from the nation, country, cultural group, judicial organization, it rejects studies, knowledge, appearance development, occupation, business activities, etc... It replaces everything that means human use and value——It is due to extreme Disgust ceases to be of human use and value.Apolitical, anti-national, neither aggressive nor defensive, - this can only happen within a well-ordered state and social life which makes these worthless by sacrificing the general interest The parasites are infested... 3.The result of the will to be happy is always there (and nothing else)! "Bliss" is supposed to be something self-certifying, something that no longer requires justification,—all the rest (survival and death) are mere means to an end... But this consideration is too low, because, for pain, , condemnation, the fear of immorality itself, becomes a sufficient motive for abandoning everything... This is a poor way of thinking, a sign of the decline of the species; one should not allow oneself to be deceived. （你们要变得像个孩子一样！"——。相似的天性：阿西西的弗兰茨，他乃是官能性神经病患者，癫痫病患者，像耶稣那样的幻影。） 〈２１３〉 论基督教史。——环境变化在持续：于是，基督教学说也一再变换自己的重心……变得有利于低贱者和小人……宏扬大慈大悲之心……"基督教"这一类人逐步接受了他们原来否定的一切（过去他们坚持否定这一切——）。基督教会变成市民、士兵、法官、工人、商人、学者、神学家、传教士、哲学家、农夫、艺术家、爱国者、政治家、"王公"……他们重操旧业（——自我辩护、守法、惩罚、宣誓、民族隔阂、贬抑、发怒……）。总之，基督教的全部生活就是基督作为解脱来宣扬的那种生活…… 教会差不多等于反基督教的胜利，正如现代国家、现代民族主义一样……教会乃是基督教的野蛮化。 〈２１４〉 基督教的主宰：犹太教（保罗）；柏拉图主义（奥古斯丁），殉道崇拜（救世说，十字架的象征）；禁欲主义（——敌视"自然"、"理性"、"感官"，——东方……） 〈１３６〉 耶稣告诫人们：对得罪我们的人，你既不应用行动，也不应用感情表示反抗。 你们不应承认任何休妻的理由。 你们不应制造外地人和本地人，外国人和本国人的隔阂。你们不应对任何人发怒，不该蔑视任何人。你们要借贷布施。你们不应有发财之念。你们不应发誓。你们不应杀生。你们应该和解，你们应该谦让。你们不应当众祈祷。 "极乐"绝非许诺，因为，极乐乃是当你们如此如此生活和劳作的时候就有的。 〈１６４〉 次要的附加物。 ——一切预言家和奇迹创造者的态度，发怒，念咒召唤最高审判乃是令人厌恶的道德沦丧（譬如《马可福音》第６章第１１节："何处的人不接待你们……我告诉你们说：真的，那将成为索多姆①和蛾摩拉②等）。"无花果树"（《马太福音》第２１章第１８节）："早晨回城的时候，他饿了，看见路旁有一棵无花果树，就走到跟前，在树上找不着什么，不过有叶子，就对树说，从今以后，你永不结果子！那无花果树就立刻枯干了。 " ①巴勒斯坦城名，见《创世记》第８章第２０节。 - translator ②巴勒斯坦城名，见《创世记》第８章第２０节。 - translator 〈１６５〉 以极其荒谬的方式掺进了赏罚说，这样一来，就败坏了一切。 同样，第一个教会实践是有争论的，使徒保罗的实践和他的态度也被谎称为先兆和先知的——。 第一批基督徒的实际生平和学说，都是事后加工美化了的，看起来都像是按规定行事的，只要照办就行了——。 完全是预言。为什么对一切都造假、作手脚呢！ 〈１６０〉 耶稣径直向心中的"天国"状态走去，因为他在犹太教会的规定中找不到良策——；他认为犹太教的现实性（保存自身的需要）等于子虚乌有，因为，他是纯内向的。 —— 同样，他在人同上帝交往的一整套公式方面收效甚微。因为，他反对忏悔说和谅解说；他指出，为了自我感觉"神性化"，人应如何生活——也就是人们如何不因忏悔己过而生活。因为，"同罪恶无干"，这乃是他的主要论断。 罪恶、忏悔、宽恕——这一切都同罪恶无干……这是羼假的犹太教，或者说，它是异教的。 〈１８３〉 基督教的象征主义建立在犹太教的象征主义的基础上，象征主义就已经把全部现实性（历史、自然）消溶在神圣的非自然性和非实在性中了……它不想重新面向实际的历史了——，它对自然的成就不感兴趣了—— 〈１６１〉 天国乃是心中的一种状态（——孩子们都这么说，"因为天国是属于他们的"）："超出尘世的一切"均系子虚乌有，上帝之国不可计日以待，不会按照日历行事，某事出现于某日，这之前就没有：而是"个别人心中的感官变化"，是某种随时可有，随时可无的东西…… 〈１６２〉 "十字架上的暴徒。"——假如罪犯，一个凌迟处死的罪犯本人断言："像这位耶稣一样，不反抗、无敌意、善良、温顺地受罪，死去，这就是公理"，那么他就肯定了《福音书》，因为这样他就升到了天国…… 〈９２８〉 "要随着他的感情吗？"——人们，由于向慷慨的情感让步而给自己的生命带来危险，并且由于一时冲动：认为这没有什么价值，而且根本不典型。就实现的能力而言，大家都一样——但就决断而言，罪犯、强盗和科西嘉人肯定胜过安分守己的老实人。 更高的阶段：也就是克服心中的充斥感，而且不因一时冲动而去干英雄行为——而是临事冷静、有条不紊，没有起伏不定的快乐感。 ... 这种感觉来自同情：而它通常都要经过理性的筛选；不然，它就像欲望一样的危险。 盲目迁就欲望，不管它们是慷慨和同情的，还是敌意的，此乃大患之因。 性格的伟大不在于人们不占有这些欲望——相反，在于占有——直到令人不寒而栗。不过，他们是受别人驾驭的…… 但束缚是无快乐可言的，而仅仅因为…… 〈１９８〉 基督教的创始人不得不忏悔说，他是面向犹太社会和下层知识界的。而这个阶层却按照自己理解的精神去构想创始人……从一个因一切人格性和故事性而否定现实性的学说中，编造一个救世故事，一个人格上帝，一个人格救世主，一个人格不死性，并且把"人格"和"故事"的些微小事网罗无遗，此乃不折不扣的肮脏丑闻…… 救世传奇代替了象征性的现世和永世，代替了此地和他地；奇迹代替了心理象征。 〈８３０〉 文克尔曼和歌德笔下的希腊人，维克多·雨果笔下的东方人，瓦格纳笔下《埃达》①诗集中的人物，司各脱笔下的１３世纪的英国人——总有一天，人们将会发现这全部悲剧！这一切乃是与历史不符的、虚构的，但却是——现代的。 ①《埃达》——古代北欧诸国的诗歌集，日耳曼英雄传说的主要来源，瓦格纳歌剧多取材于此。 - translator 〈６５〉 今天，本能和传统意志受到了最致命的抨击，因为，把自己的来历归功于这种本能的一切制度，这违背了现代精神的审美……根本说来，人们绝不会去干不符合目的的事。不会为了传统习惯而彻底取消意义。人们认为，传统即是宿命。因为，人们研究了它，认识了它（作为"遗产"——），但是，人们却不喜欢它。要选择一切够用上几百年的状态和估价。——这种做法乃是彻头彻尾反现代的。其结果则是：破坏原则赋予我们时代的性格。