Chapter 6 Chapter 01 "Good and Evil", "Good and Bad" (6)

The notion of political superiority always begets a notion of spiritual superiority, a rule which, for the time being, has not yet had exceptions (although there have been occasions for exceptions), and which, when the highest order is the clergy, manifests itself in the clergy's preference for adopting a The salutations that remind priests function as their common sign.Here, for example, we encounter for the first time the opposing hierarchical notions of "pure" and "impure", and it is also here that the notions of "good" and "bad" which no longer have a hierarchical meaning arise later.But one should be careful not to immediately take the notions of "pure" and "impure" too seriously, too broadly, or even as symbolic: all ideas of ancient man should be understood from the outset as a bunch of Rough, clumsy, shallow, narrow, straight-forward, and especially unrepresentative of what we can hardly imagine, the original meaning of "pure man" is nothing more than a bather who refuses to eat some kind of infected belly. People who eat sick food, people who don't sleep with dirty low-class women, people who hate blood—that's all, what else!Moreover, of course, it is clear from the whole behavior of the predominantly clerical aristocracy why it was precisely at this early stage that the antagonism of values ​​could be introverted and sharpened in a dangerous way.In fact, since this value antagonism finally opened up a gap between people, even the free-spirited Achilles had difficulty crossing this gap without fear.From the very beginning there was something pernicious in this aristocracy, in this habit of the rulers, alienated from commerce, partly deliberate, partly emotional, the result of which was at every period. The clergy were quickly and inevitably infected with that bowel disease and nervous breakdown, but what remedies did they find for themselves to cure them? —Can it not be said that the ultimate result of this medical method has been shown to be a hundred times more dangerous than the disease it was supposed to cure?Humanity itself is still suffering from the consequences of the medical methods of those priests!Let us imagine a certain diet (no meat), fasting, abstinence, escape "to the desert" (Will Mitchell-style isolation, without of course the resulting gavage and overnutrition, where contains all the most effective cures for the hysteria of the ascetic ideal); and consider again the whole metaphysics hostile to the senses and lazy and deceitful of the priests, which they practiced in the manner of the ascetic and the glass-buckled and stubborn-minded Brahmins. The self-hypnotism of self-hypnotism, and its radicalization - nothingness, the last, very understandable general weariness (or weariness of God - longing for a mystical union with God is the nothingness that Buddhists crave, Nirvana disks—that’s all!) Everything becomes dangerous with the priests, not only medical methods and healing techniques, but also arrogance, revenge, sensitivity, debauchery, love, power-seeking, chastity, disease—by virtue of In any case, it should be added: only on this soil, which is basically dangerous for the existence of man and priest, can man develop into an interesting animal, only on Here the human spirit is deeper and at the same time ferocious—two reasons which have made man hitherto superior to the other animals.