The Portable Nietzsche
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The most general formula on which every religion and morality is founded is: “Do this and that, refrain from this and that—then you will be happy! Otherwise . . .”Every morality, every religion, is this imperative; I call it the great original sin of reason, the immortal unreason. In my mouth, this formula is changed into its opposite—first example of my “revaluation of all values”: a well-turned-out human being, a “happy one,” must perform certain actions and shrinks instinctively from other actions; he carries the order, which he represents physiologically, into his relations with other human beings and things. In a formula: his virtue is the effect of his happiness. A long life, many descendants—this is not the wages of virtue; rather virtue itself is that slowing down of the metabolism which leads, among other things, also to a long life, many descendants—in short, to Cornarism.
The church and morality say: “A generation, a people, are destroyed by license and luxury.” My recovered reason says: when a people approaches destruction, when it degenerates physiologically, then license and luxury follow from this (namely, the craving for ever stronger and more frequent stimulation, as every exhausted nature knows it). This young man turns pale early and wilts; his friends say: that is due to this or that disease. I say: that he became diseased, that he did not resist the disease, was already the effect of an impoverished life or hereditary exhaustion. The newspaper reader says: this party destroys itself by making such a mistake. My higher politics says: a party which makes such mistakes has reached its end; it has lost its sureness of instinct. Every mistake in every sense is the effect of the degeneration of instinct, of the disintegration of the will: one could almost define what is bad in this way. All that is good is instinct—and hence easy, necessary, free. Laboriousness is an objection; the god is typically different from the hero. (In my language: light feet are the first attribute of divinity.)
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The error of a false causality. People have believed at all times that they knew what a cause is; but whence did we take our knowledge—or more precisely, our faith that we had such knowledge? From the realm of the famous “inner facts,” of which not a single one has so far proved to be factual. We believed ourselves to be causal in the act of willing: we thought that here at least we caught causality in the act. Nor did one doubt that all the antecedents of an act, its causes, were to be sought in consciousness and would be found there once sought—as “motives”: else one would not have been free and responsible for it. Finally, who would have denied that a thought is caused? that the ego causes the thought?
Of these three “inward facts” which seem to guarantee causality, the first and most persuasive is that of the will as cause. The conception of a consciousness (“spirit”) as a cause, and later also that of the ego as cause (the “subject”), are only afterbirths: first the causality of the will was firmly accepted as given, as empirical.
Meanwhile we have thought better of it. Today we no longer believe a word of all this. The “inner world” is full of phantoms and will-o’-the-wisps: the will is one of them. The will no longer moves anything, hence does not explain anything either—it merely accompanies events; it can also be absent. The so-called motive: another error. Merely a surface phenomenon of consciousness, something alongside the deed that is more likely to cover up the antecedents of the deeds than to represent them. And as for the ego! That has become a fable, a fiction, a play on words: it has altogether ceased to think, feel, or will!
What follows from this? There are no mental causes at all. The whole of the allegedly empirical evidence for that has gone to the devil. That is what follows! And what a fine abuse we had perpetrated with this “empirical evidence”; we created the world on this basis as a world of causes, a world of will, a world of spirits. The most ancient and enduring psychology was at work here and did not do anything else: all that happened was considered a doing, all doing the effect of a will; the world became to it a multiplicity of doers; a doer (a “subject”) was slipped under all that happened. It was out of himself that man projected his three “inner facts”—that in which he believed most firmly, the will, the spirit, the ego. He even took the concept of being from the concept of the ego; he posited “things” as “being,” in his image, in accordance with his concept of the ego as a cause. Small wonder that later he always found in things only that which he had put into them. The thing itself, to say it once more, the concept of thing is a mere reflex of the faith in the ego as cause. And even your atom, my dear mechanists and physicists—how much error, how much rudimentary psychology is still residual in your atom! Not to mention the “thing-in-itself,” the horrendum pudendum of the metaphysicians! The error of the spirit as cause mistaken for reality! And made the very measure of reality! And called God!
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The error of imaginary causes. To begin with dreams: ex post facto, a cause is slipped under a particular sensation (for example, one following a far-off cannon shot) —often a whole little novel in which the dreamer turns up as the protagonist. The sensation endures meanwhile in a kind of resonance: it waits, as it were, until the causal instinct permits it to step into the foreground—now no longer as a chance occurrence, but as “meaning.” The cannon shot appears in a causal mode, in an apparent reversal of time. What is really later, the motivation, is experienced first—often with a hundred details which pass like lightning—and the shot follows. What has happened? The representations which were produced by a certain state have been misunderstood as its causes.
In fact, we do the same thing when awake. Most of our general feelings—every kind of inhibition, pressure, tension, and explosion in the play and counterplay of our organs, and particularly the state of the nervus sympathicus —excite our causal instinct: we want to have a reason for feeling this way or that—for feeling bad or for feeling good. We are never satisfied merely to state the fact that we feel this way or that: we admit this fact only—become conscious of it only—when we have furnished some kind of motivation. Memory, which swings into action in such cases, unknown to us, brings up earlier states of the same kind, together with the causal interpretations associated with them—not their real causes. The faith, to be sure, that such representations, such accompanying conscious processes, are the causes, is also brought forth by memory. Thus originates a habitual acceptance of a particular causal interpretation, which, as a matter of fact, inhibits any investigation into the real cause—even precludes it.
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The psychological explanation of this. To derive something unknown from something familiar relieves, comforts, and satisfies, besides giving a feeling of power. With the unknown, one is confronted with danger, discomfort, and care; the first instinct is to abolish these painful states. First principle: any explanation is better than none. Since at bottom it is merely a matter of wishing to be rid of oppressive representations, one is not too particular about the means of getting rid of them: the first representation that explains the unknown as familiar feels so good that one “considers it true.” The proof of pleasure (“of strength”) as a criterion of truth.
The causal instinct is thus conditional upon, and excited by, the feeling of fear. The “why?” shall, if at all possible, not give the cause for its own sake so much as for a particular kind of cause—a cause that is comforting, liberating, and relieving. That it is something already familiar, experienced, and inscribed in the memory, which is posited as a cause, that is the first consequence of this need. That which is new and strange and has not been experienced before, is excluded as a cause. Thus one searches not only for some kind of explanation to serve as a cause, but for a particularly selected and preferred kind of explanation—that which has most quickly and most frequently abolished the feeling of the strange, new, and hitherto unexperienced: the most habitual explanations. Consequence: one kind of positing of causes predominates more and more, is concentrated into a system, and finally emerges as dominant, that is, as simply precluding other causes and explanations. The banker imme
diately thinks of “business,” the Christian of “sin,” and the girl of her love.
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The whole realm of morality and religion belongs under this concept of imaginary causes. The “explanation” of disagreeable general feelings. They are produced by beings that are hostile to us (evil spirits: the most famous case—the misunderstanding of the hysterical as witches). They are produced by acts which cannot be approved (the feeling of “sin,” of “sinfulness,” is slipped under a physiological discomfort; one always finds reasons for being dissatisfied with oneself). They are produced as punishments, as payment for something we should not have done, for what we should not have been (impudently generalized by Schopenhauer into a principle in which morality appears as what it really is—as the very poisoner and slanderer of life: “Every great pain, whether physical or spiritual, declares what we deserve; for it could not come to us if we did not deserve it.” World as Will and Representation II, 666). They are produced as effects of ill-considered actions that turn out badly. (Here the affects, the senses, are posited as causes, as “guilty”; and physiological calamities are interpreted with the help of other calamities as “deserved.”)
The “explanation” of agreeable general feelings. They are produced by trust in God. They are produced by the consciousness of good deeds (the so-called “good conscience”—a physiological state which at times looks so much like good digestion that it is hard to tell them apart). They are produced by the successful termination of some enterprise (a naive fallacy: the successful termination of some enterprise does not by any means give a hypochondriac or a Pascal agreeable general feelings). They are produced by faith, charity, and hope —the Christian virtues.
In truth, all these supposed explanations are resultant states and, as it were, translations of pleasurable or unpleasurable feelings into a false dialect: one is in a state of hope because the basic physiological feeling is once again strong and rich; one trusts in God because the feeling of fullness and strength gives a sense of rest. Morality and religion belong altogether to the psychology of error: in every single case, cause and effect are confused; or truth is confused with the effects of believing something to be true; or a state of consciousness is confused with its causes.
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The error of free will. Today we no longer have any pity for the concept of “free will”: we know only too well what it really is—the foulest of all theologians’ artifices, aimed at making mankind “responsible” in their sense, that is, dependent upon them. Here I simply supply the psychology of all “making responsible.”
Wherever responsibilities are sought, it is usually the instinct of wanting to judge and punish which is at work. Becoming has been deprived of its innocence when any being-such-and-such is traced back to will, to purposes, to acts of responsibility: the doctrine of the will has been invented essentially for the purpose of punishment, that is, because one wanted to impute guilt. The entire old psychology, the psychology of will, was conditioned by the fact that its originators, the priests at the head of ancient communities, wanted to create for themselves the right to punish—or wanted to create this right for God. Men were considered “free” so that they might be judged and punished—so that they might become guilty: consequently, every act had to be considered as willed, and the origin of every act had to be considered as lying within the consciousness (and thus the most fundamental counterfeit in psychologicis was made the principle of psychology itself).
Today, as we have entered into the reverse movement and we immoralists are trying with all our strength to take the concept of guilt and the concept of punishment out of the world again, and to cleanse psychology, history, nature, and social institutions and sanctions of them, there is in our eyes no more radical opposition than that of the theologians, who continue with the concept of a “moral world-order” to infect the innocence of becoming by means of “punishment” and “guilt” Christianity is a metaphysics of the hangman.
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What alone can be our doctrine? That no one gives man his qualities—neither God, nor society, nor his parents and ancestors, nor he himself. (The nonsense of the last idea was taught as “intelligible freedom” by Kant—perhaps by Plato already.) No one is responsible for man’s being there at all, for his being such-and-such, or for his being in these circumstances or in this environment. The fatality of his essence is not to be disentangled from the fatality of all that has been and will be. Man is not the effect of some special purpose, of a will, and end; nor is he the object of an attempt to attain an “ideal of humanity” or an “ideal of happiness” or an “ideal of morality.” It is absurd to wish to devolve one’s essence on some end or other. We have invented the concept of “end”: in reality there is no end.
One is necessary, one is a piece of fatefulness, one belongs to the whole, one is in the whole; there is nothing which could judge, measure, compare, or sentence our being, for that would mean judging, measuring, comparing, or sentencing the whole. But there is nothing besides the whole. That nobody is held responsible any longer, that the mode of being may not be traced back to a causa prima, that the world does not form a unity either as a sensorium or as “spirit”—that alone is the great liberation; with this alone is the innocence of becoming restored. The concept of “God” was until now the greatest objection to existence. We deny God, we deny the responsibility in God: only thereby do we redeem the world.
THE “IMPROVERS” OF MANKIND
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My demand upon the philosopher is known, that he take his stand beyond good and evil and leave the illusion of moral judgment beneath himself. This demand follows from an insight which I was the first to formulate: that there are altogether no moral facts. Moral judgments agree with religious ones in believing in realities which are no realities. Morality is merely an interpretation of certain phenomena—more precisely, a misinterpretation. Moral judgments, like religious ones, belong to a stage of ignorance at which the very concept of the real and the distinction between what is real and imaginary, are still lacking; thus “truth,” at this stage, designates all sorts of things which we today call “imaginings.” Moral judgments are therefore never to be taken literally: so understood, they always contain mere absurdity. Semeiotically, however, they remain invaluable: they reveal, at least for those who know, the most valuable realities of cultures and inwardnesses which did not know enough to “understand” themselves. Morality is mere sign language, mere symptomatology: one must know what it is all about to be able to profit from it.
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A first example, quite provisional. At all times they have wanted to “improve” men: this above all was called morality. Under the same word, however, the most divergent tendencies are concealed. Both the taming of the beast, man, and the breeding of a particular kind of man have been called “improvement.” Such zoological terms are required to express the realities—realities, to be sure, of which the typical “improver,” the priest, neither knows anything, nor wants to know anything.
To call the taming of an animal its “improvement” sounds almost like a joke to our ears. Whoever knows what goes on in menageries doubts that the beasts are “improved” there. They are weakened, they are made less harmful, and through the depressive effect of fear, through pain, through wounds, and through hunger they become sickly beasts. It is no different with the tamed man whom the priest has “improved.” In the early Middle Ages, when the church was indeed, above all, a menagerie, the most beautiful specimens of the “blond beast” were hunted down everywhere; and the noble Teutons, for example, were “improved.” But how did such an “improved” Teuton who had been seduced into a monastery look afterward? Like a caricature of man, like a miscarriage: he had become a “sinner,” he was stuck in a cage, imprisoned among all sorts of terrible concepts. And there he lay, sick, miserable, malevolent against himself: full of hatred against the springs of life, full of suspicion against all that was still strong and happy. In short, a “Christian.”
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p; Physiologically speaking: in the struggle with beasts, to make them sick may be the only means for making them weak. This the church understood: it ruined man, it weakened him—but it claimed to have “improved” him.
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Let us consider the other case of so-called morality, the case of breeding a particular race and kind. The most magnificent example of this is furnished by Indian morality, sanctioned as religion in the form of “the law of Manu.” Here the task set is to breed no less than four races at once: one priestly, one warlike, one for trade and agriculture, and finally a race of servants, the Sudras. Obviously, we are here no longer among animal tamers: a kind of man that is a hundred times milder and more reasonable is the condition for even conceiving such a plan of breeding. One heaves a sigh of relief at leaving the Christian atmosphere of disease and dungeons for this healthier, higher, and wider world. How wretched is the New Testament compared to Manu, how foul it smells!