Chapter 10 Chapter 01 "Good and Evil", "Good and Bad" (10)

From the beginning of the slave's moral revolt, the resentment itself becomes creative and gives birth to value: a resentment emanating from those who cannot react directly by acting but can only be compensated in an imagined revenge.All noble morality arises from a triumphant self-affirmation, but slave morality begins with the negation of the "outside", "others", and "not-self": this negation is the creative act of slave morality.This act of seeking certain values ​​in the opposite direction—it is worth noting that this is seeking value from outside rather than from oneself—is a kind of resentment: the formation of slave morality always requires an opposing external environment first, From a physical point of view, it needs external stimuli to appear, and this action is essentially a response to the outside world.The noble way of estimating values ​​is the opposite; these values ​​arise and develop spontaneously, and it seeks their opposite only in order to affirm itself more comfortably and joyfully.Their negative concepts such as "inferior," "mediocre," and "bad" are vague contrasts with their positive concepts, which thoroughly permeate life and enthusiasm. The basic concept: "We are noble and good; we are beautiful and happy." If the value of the aristocracy is faulty and rapes reality, then this happens in a field they don't understand well, and they don't go to Knowing the truth, but reservedly defending themselves: sometimes they misjudge a realm they despise, say the realm of the common people, the realm of lowly people.On the other hand, one has to take into account that, in any case, the generation of contempt, arrogance, conceit, the falsification of contempt, is far from equal to the repressed hatred that the incompetent sends to him. compared with the hypocrisy of retaliation by an adversary (imaginary, of course).In fact, there is in this contempt too much negligence and frivolity, too much indifference and impatience, mingled with too much inherent gaiety, to enable it to transform its object. Become a real clown and monster.Note that the Greek aristocracy, in order to distance themselves from the humbler people, put an almost benevolent tone on all the words involved, and that the words pity, care, and tolerance were constantly stirred and sugar-coated until In the end, almost all expressions related to civilians only save expressions such as "unfortunate" and "poor" (cf. livestock)—and, on the other hand, the words "bad," "vile," "unfortunate" endlessly bombarded the Greeks' The ear; it is the heirloom of the older, nobler ways of aristocratic worth, which will not for an instant be turned away even in contempt. The "noble-born" do feel themselves "happy," and they do not first compare themselves with their enemies and then artificially create their happiness, or make or deceive them into believing their happiness (all hateful people are used to it).They are full of energy, and therefore necessarily full of positivity. Likewise, they know that action cannot be separated from happiness, and they see active action as a necessary part of happiness.All this stands in stark antithesis to the "happiness" of the incompetent and the repressed classes, who are infected with poisonous and hateful emotions which are quickly expressed negatively in the form of narcosis, stupor, tranquility, freedom, "Sabbath", self-cultivation and stretching of limbs, etc.The noble man lives with confidence and frankness (“noble blood” emphasizes “sincerity” and perhaps “innocence”), while the grudger is neither sincere nor naive, not even to himself, his heart It is oblique, his spirit loves hidden corners, secret paths and back doors; anything obscure can interest him and become his world, his security, his comfort, he is good at silence, memory, waiting , good at temporarily groveling and humiliating.This race of haters must ultimately be more intelligent than any noble race, and it venerates intelligence in a very different degree: it regards intelligence as the first condition of its existence, while the noble people regard it as a luxury and a luxury. Refinement is a tasteful concoction to enjoy:—even in this respect, intelligence is already less important than a perfect functional guarantee of unconscious regulating instinct, and even more important than a certain unintelligence. Wisdom is far less than some more valiant foolishness, even though it begets misfortune and enemies, than the outbursts of mad passions of anger, love, awe, gratitude, and vengeance, which noble souls of all ages have to rediscover. It couldn't be more important.When a noble man feels resentment, it erupts and is consumed in an instant reaction, so that it is not poisonous: besides, on many occasions the noble man feels no resentment at all, while All weak and incompetent people without exception feel resentment.It is the mark of a man of strong and perfect nature not to take his enemies, misfortunes, and mistakes seriously at all for long, for they are rich in shaping, restorative, healing, and a power of forgetting (the modern world There is a good example in the world, he is Mirabeau, he can't remember any insults and insults others have done to him, he can't forgive others, just because he has forgotten everything. Shaking off many parasites that get under the skin of other people; and only in this way is it possible for the so-called "enemies to love themselves" to appear on Earth.How much respect a noble man has shown his enemies!And this kind of respect itself is a bridge to love... Yes, he uses himself to measure his enemies, and demands his enemies with his own high standards!Yes, apart from this kind of enemy who is not worthy of contempt and is very respectable, he cannot tolerate other kinds of enemies!Just imagine what the "enemy" conceived by a man full of hatred would be like - this is his action, his creation: he conceived the "ugly enemy", conceived the "villain", and put It serves as a basic concept, and then from this point of view, a residual thought arises, imagining an opposite, that is, the "good man"-that is, himself.