The Portable Nietzsche (57 page)

Fourth proposition
. Any distinction between a “true” and an “apparent” world—whether in the Christian manner or in the manner of Kant (in the end, an underhanded Christian)—is only a suggestion of decadence, a symptom of the
decline of life.
That the artist esteems appearance higher than reality is no objection to this proposition. For “appearance” in this case means reality
once more,
only by way of selection, reinforcement, and correction. The tragic artist is no pessimist: he is precisely the one who says Yes to everything questionable, even to the terrible—he is
Dionysian.

1. The true world—attainable for the sage, the pious, the virtuous man; he lives in it,
he is it.

(The oldest form of the idea, relatively sensible, simple, and persuasive. A circumlocution for the sentence, “I, Plato,
am
the truth.”)

2. The true world—unattainable for now, but promised for the sage, the pious, the virtuous man (“for the sinner who repents”).

(Progress of the idea: it becomes more subtle, insidious, incomprehensible—
it becomes female
, it becomes Christian.)

3. The true world—unattainable, indemonstrable, unpromisable; but the very thought of it—a consolation, an obligation, an imperative.

(At bottom, the old sun, but seen through mist and skepticism. The idea has become elusive, pale, Nordic, Konigsbergian.
²³
)

4. The true world—unattainable? At any rate, unattained. And being unattained, also
unknown.
Consequently, not consoling, redeeming, or obligating: how could something unknown obligate us?

(Gray morning. The first yawn of reason. The cockcrow of positivism.)

5. The “true” world—an idea which is no longer good for anything, not even obligating—an idea which has become useless and superfluous—
consequently
, a refuted idea: let us abolish it!

(Bright day; breakfast; return of
bon sens
and cheerfulness; Plato's embarrassed blush; pandemonium of all free spirits.)

6. The true world—we have abolished. What world has remained? The apparent one perhaps? But no!
With the true world we have also abolished the apparent one.

(Noon; moment of the briefest shadow; end of the longest error; high point of humanity; INCIPIT ZARATHUSTRA.
²⁴
)

1

All passions have a phase when they are merely disastrous, when they drag down their victim with the weight of stupidity—and a later, very much later phase when they wed the spirit, when they “spiritualize” themselves. Formerly, in view of the element of stupidity in passion, war was declared on passion itself, its destruction was plotted; all the old moral monsters are agreed on this:
il faut tuer les passions.
²⁵
The most famous formula for this is to be found in the New Testament, in that Sermon on the Mount, where, incidentally, things are by no means looked at from a height. There it is said, for example, with particular reference to sexuality: “If thy eye offend thee, pluck it out.” Fortunately, no Christian acts in accordance with this precept.
Destroying
the passions and cravings, merely as a preventive meansure against their stupidity and the unpleasant consequences of this stupidity—today this itself strikes us as merely another acute form of stupidity. We no longer admire dentists who “pluck out” teeth so that they will not hurt any more.

To be fair, it should be admitted, however, that on the ground out of which Christianity grew, the concept of the “
spiritualization
of passion” could never have been formed. After all the first church, as is well known, fought
against
the “intelligent” in favor of the “poor in spirit.” How could one expect from it an intelligent war against passion? The church fights passion with excision in every sense: its practice, its “cure,” is
castratism.
It never asks: “How can one spiritualize, beautify, deify a craving?” It has at all times laid the stress of discipline on extirpation (of sensuality, of pride, of the lust to rule, of avarice, of vengefulness). But an attack on the roots of passion means an attack on the roots of life: the practice of the church is
hostile to life
.

 

2

The same means in the fight against a craving—castration, extirpation—is instinctively chosen by those who are too weak-willed, too degenerate, to be able to impose moderation on themselves; by those who are so constituted that they require La
Trappe,
²⁶
to use a figure of speech, or (without any figure of speech) some kind of definitive declaration of hostility, a
cleft
between themselves and the passion. Radical means are indispensable only for the degenerate; the weakness of the will—or, to speak more definitely, the inability
not
to respond to a stimulus—is itself merely another form of degeneration. The radical hostility, the deadly hostility against sensuality, is always a symptom to reflect on: it entitles us to suppositions concerning the total state of one who is excessive in this manner.

This hostility, this hatred, by the way, reaches its climax only when such types lack even the firmness for this radical cure, for this renunciation of their “devil.” One should survey the whole history of the priests and philosophers, including the artists: the most poisonous things against the senses have been said not by the impotent, nor by ascetics, but by the impossible ascetics, by those who really were in dire need of being ascetics.

 

3

The spiritualization of sensuality is called love: it represents a great triumph over Christianity. Another triumph is our spiritualization of
hostility.
It consists in a profound appreciation of the value of having enemies: in short, it means acting and thinking in the opposite way from that which has been the rule. The church always wanted the destruction of its enemies; we, we immoralists and Antichristians, find our advantage in this, that the church exists. In the political realm too, hostility has now become more spiritual—much more sensible, much more thoughtful, much more
considerate
. Almost every party understands how it is in the interest of its own self-preservation that the opposition should not lose all strength; the same is true of power politics. A new creation in particular—the new
Reich
, for example—needs enemies more than friends: in opposition alone does it
feel
itself necessary, in opposition alone does it
become
necessary.

Our attitude to the “internal enemy” is no different: here too we have spiritualized hostility; here too we have come to appreciate its value. The price of fruitfulness is to be rich in internal opposition; one remains young only as long as the soul does not stretch itself and desire peace. Nothing has become more alien to us than that desideratum of former times, “peace of soul,” the
Christian
desideratum; there is nothing we envy less than the moralistic cow and the fat happiness of the good conscience. One has renounced the
great
life when one renounces war.

In many cases, to be sure, “peace of soul” is merely a misunderstanding—something else, which lacks only a more honest name. Without further ado or prejudice, a few examples. “Peace of soul” can be, for one, the gentle radiation of a rich animality into the moral (or religious) sphere. Or the beginning of weariness, the first shadow of evening, of any kind of evening. Or a sign that the air is humid, that south winds are approaching. Or unrecognized gratitude for a good digestion (sometimes called “love of man”). Or the attainment of calm by a convalescent who feels a new relish in all things and waits. Or the state which follows a thorough satisfaction of our dominant passion, the well-being of a rare repletion. Or the senile weakness of our will, our cravings, our vices. Or laziness, persuaded by vanity to give itself moral airs. Or the emergence of certainty, even a dreadful certainty, after long tension and torture by uncertainty. Or the expression of maturity and mastery in the midst of doing, creating, working, and willing—calm breathing,
attained
“freedom of the will.”
Twilight
of
the Idols
—who knows? perhaps also only a kind of “peace of soul.”

 

4

I reduce a principle to a formula. Every naturalism in morality—that is, every healthy morality—is dominated by an instinct of life; some commandment of life is fulfilled by a determinate canon of “shalt” and “shalt not”; some inhibition and hostile element on the path of life is thus removed.
Anti-natural
morality—that is, almost every morality which has so far been taught, revered, and preached—turns, conversely,
against
the instincts of life: it is
condemnation
of these instincts, now secret, now outspoken and impudent. When it says, “God looks at the heart,” it says No to both the lowest and the highest desires of life, and posits God as the
enemy of life.
The saint in whom God delights is the ideal eunuch. Life has come to an end where the “kingdom of God” begins.

 

5

Once one has comprehended the outrage of such a revolt against life as has become almost sacrosanct in Christian morality, one has, fortunately, also comprehended something else: the futility, apparentness, absurdity, and
mendaciousness
of such a revolt. A condemnation of life by the living remains in the end a mere symptom of a certain kind of life: the question whether it is justified or unjustified is not even raised thereby. One would require a position
outside
of life, and yet have to know it as well as one, as many, as all who have lived it, in order to be permitted even to touch the problem of the
value
of life: reasons enough to comprehend that this problem is for us an unapproachable problem. When we speak of values, we speak with the inspiration, with the way of looking at things, which is part of life: life itself forces us to posit values; life itself values through us when we posit values. From this it follows that even that anti-natural morality which conceives of God as the counter-concept and condemnation of life is only a value judgment of life—but of what life? of what kind of life? I have already given the answer: of declining, weakened, weary, condemned life. Morality, as it has so far been understood—as it has in the end been formulated once more by Schopenhauer, as “negation of the will to life”—is the very
instinct of decadence,
which makes an imperative of itself. It says:
“Perish!”
It is a condemnation pronounced by the condemned.

 

6

Let us finally consider how naïve it is altogether to say: “Man
ought
to be such and such!” Reality shows us an enchanting wealth of types, the abundance of a lavish play and change of forms—and some wretched loafer of a moralist comments: “No! Man ought to be different.” He even knows what man should be like, this wretched bigot and prig: he paints himself on the wall and comments,
“Ecce homo!”
But even when the moralist addresses himself only to the single human being and says to him, “You ought to be such and such!” he does not cease to make himself ridiculous. The single human being is a piece of
fatum
from the front and from the rear, one law more, one necessity more for all that is yet to come and to be. To say to him, “Change yourself!” is to demand that everything be changed, even retroactively. And indeed there have been consistent moralists who wanted man to be different, that is, virtuous—they wanted him remade in their own image, as a prig: to that end, they
negated
the world! No small madness! No modest kind of immodesty!

Morality, insofar as it
condemns
for its own sake, and
not
out of regard for the concerns, considerations, and contrivances of life, is a specific error with which one ought to have no pity—an
idiosyncrasy of degenerates
which has caused immeasurable harm.

We others, we immoralists, have, conversely, made room in our hearts for every kind of understanding, comprehending, and
approving
. We do not easily negate; we make it a point of honor to be
affirmers.
More and more, our eyes have opened to that economy which needs and knows how to utilize all that the holy witlessness of the priest, of the
diseased
reason in the priest, rejects—that economy in the law of life which finds an advantage even in the disgusting species of the prigs, the priests, the virtuous.
What
advantage? But we ourselves, we immoralists, are the answer.

1

The error of confusing cause and effect.
There is no more dangerous error than that of mistaking the effect for the cause: I call it the real corruption of reason. Yet this error belongs among the most ancient and recent habits of mankind: it is even hallowed among us and goes by the name of “religion” or “morality.” Every single sentence which religion and morality formulate contains it; priests and legislators of moral codes are the originators of this corruption of reason.

I give an example. Everybody knows the book of the famous Cornaro in which he recommends his slender diet as a recipe for a long and happy life—a virtuous one too. Few books have been read so much; even now thousands of copies are sold in England every year. I do not doubt that scarcely any book (except the Bible, as is meet) has done as much harm, has
shortened
as many lives, as this well-intentioned
curiosum.
The reason: the mistaking of the effect for the cause. The worthy Italian thought his diet was the cause of his long life, whereas the precondition for a long life, the extraordinary slowness of his metabolism, the consumption of so little, was the cause of his slender diet. He was not free to eat little
or
much; his frugality was not a matter of “free will”: he became sick when he ate more. But whoever is no carp not only does well to eat properly, but needs to. A scholar in our time, with his rapid consumption of nervous energy, would simply destroy himself with Cornaro's diet.
Crede experto.
²⁷