Friedrich nietzsche genealogy of morals essay 1
At the bottom of all these noble races we cannot fail to recognize the beast of prey, the blond beast splendidly roaming around in its lust for loot and victory. The 'masters' have been done away with; the morality of the vulgar man has triumphed.
Nietzsche genealogy of morals analysis
In order to arise, slave morality always requires first an opposing world, a world outside itself. Come on, now! The 'redemption' of the human race that is, from the masters is progressing; swimmingly; everything is obviously becoming Judaised, or Christianised, or vulgarised what is there in the words? Basically we can deal with all the other things, born as we are to an underground and struggling existence. As is well known, priests are the most evil of enemies—but why? This pride should be humbled, this evaluation of worth emptied of value. In point of fact, one manages to get over everything, born as one is to a burrowing and battling existence; one always returns once again to the light, one always lives again one's golden hour of victory—and then one stands as one was born, unbreakable, tense, ready for something more difficult, for something more distant, like a bow stretched but the tauter by every strain. Hic est, quem a Juda redemistis, hic est ille arundine et colaphis diverberatus, sputamentis dedecoratus, felle et aceto potatus. His spirit loves hiding places, secret paths, and back doors. It's true that in the midst of all this the most dreadful and most unexpected events took place: the old ideal itself stepped physically and with unheard-of splendour before the eyes and the conscience of humanity—and once again stronger, simpler, and more urgently than ever rang out, in opposition to the old lie, to the slogan of resentment about the privileged rights of the majority, in opposition to that will for a low condition, abasement, equality, for the decline and extinguishing of mankind—in opposition to all that there rang out a fearsome and delightful counter-slogan about the privileged rights of the few! Particularly in relation to such a hot pouring out of the highest rank-ordering, rank-setting judgments of value, the point of view which considers utility is as foreign and inappropriate as possible. One can surmise it from a thousand symptoms, but it is sufficient to carry one's mind back, to the Johannian Apocalypse , that most obscene of all the written outbursts, which has revenge on its conscience. Bonus accordingly as the man of discord, of variance, "entzweiung" duo , as the warrior: one sees what in ancient Rome "the good" meant for a man. Has that been achieved?
We may take this victory as a blood poisoning it did mix the races up —I don't deny that. It is much rather the case that in these places the pre-Aryan population of Germany emerged.
Nietzsche genealogy of morals essay 1 pdf
This was appropriate only to a priestly people with the most deeply suppressed priestly desire for revenge. It's true that in most cases they perhaps named themselves simply after their superiority in power as "the powerful," "the masters," "those in command" or after the most visible sign of their superiority, for example, as "the rich" or "the owners" that is the meaning of arya, and the corresponding words in Iranian and Slavic. Inquisitive and Foolhardy; your eye must first grow accustomed to this false changing light—Yes! Ubi gaudeam! Such a man with one shrug throws off him all those worms which eat into other men. These weaklings! Let us submit to the facts; that the people have triumphed—or the slaves, or the populace, or the herd, or whatever name you care to give them—if this has happened through the Jews, so be it!
Just one minute! For we suffer from man—there's no doubt of that.
Or could we dispense with it? All the sciences have now to pave the way for the future task of the philosopher; this task being understood to mean, that he must solve the problem of value, that he has to fix the hierarchy of values.
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