Twilightofidols Quotes

“There is no more insidious error than mistaking the effect for the cause: I call it the real corruption of reason. Yet this error is one of the most unchanging habits of mankind: we even worship it under the name of "religion" or "morality." Every single principle from religion or morality contains it;”
― Nietszche

“The most general formula on which every religion and morality is founded is: "Do this and that, refrain from this and that — and then you will be happy! And if you don't..." Every morality, every religion, is based on this imperative; I call it the original sin of reason, the immortal unreason. In my mouth, this formula is changed into its opposite — the first example of my "revaluation of all values." An admirable human being, a "happy one," instinctively must perform certain actions and avoid other actions; he carries these impulses in his body, and they determine his
relations with the world and other human beings. In a formula: his virtue is the effect of his happiness. A long life, many descendants — these are not the rewards of virtue: instead, virtue itself is that slowing down of the metabolism which leads, among other things, to a long life, many descendants — in short, to Cornaro's virtue.”
― Nietzche

“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 everything that the holy witlessness of the priest, 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.”
― Nietszche

“The most general formula on which every religion and morality is founded is: "Do this and that, refrain from this and that — and then you will be happy! And if you don't..." Every morality, every religion, is based on this imperative; I call it the original sin of reason, the immortal unreason. In my mouth, this formula is changed into its opposite — the first example of my "revaluation of all values." An admirable human being, a "happy one," instinctively must perform certain actions and avoid other actions; he carries these impulses in his body, and they determine his
relations with the world and other human beings. In a formula: his virtue is the effect of his happiness. A long life, many descendants — these are not the rewards of virtue: instead, virtue itself is that slowing down of the metabolism which leads, among other things, to a long life, many descendants — in short, to Cornaro's virtue.”
― Nietszche

“We explain agreeable general feelings as produced by our trust in God, and by our 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 fact, all these supposed causes are actually effects, and as it were, translate pleasant or unpleasant feelings into a misleading terminology. 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 entirely 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 physiological origins.”
― Nietszche

“Christianity is a system, a whole view of things thought out together. By breaking one main concept out of it, the faith in God, one breaks the whole: nothing necessary remains in one's hands. Christianity presupposes that man does not know, cannot know, what is good for him, what evil: he believes in God, who alone knows it. Christian morality is a command; its origin is transcendent; it is beyond all criticism, all right to criticism; it has truth only if God is the truth — it stands and falls with faith in God.”
― Nietszche

“Anti-Darwin. — As for the famous "struggle for existence," so far it seems to me to be asserted rather than proved. It occurs, but as an exception; the total appearance of life is not the extremity, not starvation, but rather riches, profusion, even absurd squandering — and where there is struggle, it is a struggle for power. One should not mistake Malthus for nature.
Assuming, however, that there is such a struggle for existence — and, indeed, it occurs — its result is unfortunately the opposite of what Darwin's school desires, and of what one might perhaps desire with them — namely, in favor of the strong, the privileged, the fortunate exceptions. The species do not grow in perfection: the weak prevail over the strong again and again, for they are the great majority — and they are also more intelligent. Darwin forgot the spirit (that is English!); the weak have more spirit. One must need spirit to acquire spirit; one loses it when one no longer needs it. Whoever has strength dispenses with the spirit ("Let it go!" they think in Germany today; "the Reich must still remain to us"). It will be noted that by "spirit" I mean care, patience, cunning, simulation, great self-control, and everything that is mimicry (the latter includes a great deal of so-called virtue).”
― Nietszche

“The most spiritual human beings, if we assume that they are the most courageous, also experience by far the most painful tragedies: but just for that reason they honor life because it pits its greatest opposition against them.
18 On the "intellectual conscience." — Nothing seems rarer to me today than genuine hypocrisy. I greatly suspect that the soft air of our culture is insalubrious for this plant. Hypocrisy belongs in the ages of strong faith when, even though constrained to display another faith, one did not abandon one's own faith. Today one does abandon it; or, even more commonly, one adds a second faith — and in either case one remains honest. Without a doubt, a very much greater number of convictions is possible today than formerly: "possible" means permissible, which means harmless. This begets tolerance toward oneself.
Tolerance toward oneself permits several convictions and they get along with each other: they are careful, like all the rest of the world, not to compromise themselves. How does one compromise oneself today? If one is consistent. If one proceeds in a straight line. If one is not ambiguous enough to permit five conflicting interpretations. If one is genuine.
I fear greatly that modern man is simply too comfortable for some vices, so that they die out by default. All evil that is a function of a strong will — and perhaps there is no evil without strength of will — degenerates into virtue in our tepid air. The few hypocrites whom I have met imitated hypocrisy: like almost every tenth person today, they were actors.”
― Nietszche

“Nothing is more conditional — or, let us say, narrower — than our feeling for beauty. Whoever would think of it apart from man's joy in man would immediately lose any foothold. "Beautiful in itself" is a mere phrase, not even a concept. In the beautiful, man posits himself as the measure of perfection; in special cases he worships himself in it. A species cannot do otherwise but thus affirm itself alone. Its lowest instinct, that of self-preservation and self-expansion, still radiates in such sublimities. Man believes the world itself to be overloaded with beauty — and he forgets himself as the cause of this. He alone has presented the world with beauty — alas! only with a very human, all-too-human beauty. At bottom, man mirrors himself in things; he considers everything beautiful that reflects his own image: the judgment "beautiful" is the vanity of his species. For a little suspicion may whisper this question into the skeptic's ear: Is the world really
beautified by the fact that man thinks it beautiful? He has humanized it, that is all. But nothing, absolutely nothing, guarantees that man should be the model of beauty. Who knows what he looks like in the eyes of a higher judge of beauty? Daring perhaps? Perhaps even amusing? Perhaps a little arbitrary?”
― Nietszche

“Nothing is beautiful, except man alone: all aesthetics rests upon this naïveté, which is its first truth. Let us immediately add the second: nothing is ugly except the degenerating man — and with this the realm of aesthetic judgment is circumscribed. Physiologically, everything ugly weakens and saddens man. It reminds him of decay, danger, impotence; it actually deprives him of strength. One can measure the effect of the ugly with a dynamometer. Wherever man is depressed at all, he senses the proximity of something "ugly." His feeling of power, his will to power, his courage, his pride — all fall with the ugly and rise with the beautiful. In both cases we draw an inference: the premises for it are piled up in the greatest abundance in instinct. The ugly is understood as a sign and symptom of degeneration: whatever reminds us in the least of degeneration causes in us the judgment of "ugly." Every suggestion of exhaustion, of heaviness, of age, of weariness; every kind of lack of freedom, such as cramps, such as paralysis; and above all, the smell, the color, the form of dissolution, of decomposition — even in the ultimate attenuation into a symbol — all evoke the same reaction, the value judgment, "ugly." A hatred is aroused — but whom does man hate then? There is no doubt: the decline of his type. Here he hates out of the deepest instinct of the species; in this hatred there is a shudder, caution, depth, farsightedness — it is the deepest hatred there is. It is because of this that art is deep.”
― Nietszche

“The natural value of egoism. — Self-interest is worth as much as the person who has it: it can be worth a great deal, and it can be unworthy and contemptible. Every individual may be scrutinized to see whether he represents the ascending or the descending line of life. Having made that decision, one has a canon for the worth of his self-interest. If he represents the ascending line, then his worth is indeed extraordinary — and for the sake of life as a whole, which takes a step farther through him, the care for his preservation and for the creation of the best conditions for him may even be extreme. The single one, the "individual," as hitherto understood by the people and the philosophers alike, is an error after all: he is nothing by himself, no atom, no "link in the chain," nothing merely inherited from former times; he is the whole single line of humanity up to himself. If he represents the descending development, decay, chronic degeneration, and sickness (sicknesses are, in general, the consequences of decay, not its causes), then he has small worth, and the minimum of decency requires that he take away as little as possible from those who have turned out well. He is merely their parasite.”
― Nietszche

“Complaining is never any good: it stems from weakness. Whether one charges one's misfortune to others or to oneself — the socialist does the former; the Christian, for example, the latter — really makes no difference. The common and, let us add, the unworthy thing is that it is supposed to be somebody's fault that one is suffering; in short, that the sufferer prescribes the honey of revenge for himself against his suffering. The objects of this need for revenge, as a need for pleasure, are mere occasions: everywhere the sufferer finds occasions for satisfying his little revenge. If he is a Christian — to repeat it once more — he finds them in himself. The Christian and the anarchist are both decadents. When the Christian condemns, slanders, and besmirches "the world," his instinct is the same as that which prompts the socialist worker to condemn, slander, and besmirch society. The "last judgment" is the sweet comfort of revenge — the revolution, which the socialist worker also awaits, but conceived as a little farther off. The "beyond" — why a beyond, if not as a means for besmirching this world?”
― Nietszche