16
Among women: “Truth? Oh, you don’t know truth! Is it not an attempt to assassinate all our pudeurs?”
17
That is an artist as I love artists, modest in his needs: he really wants only two things, his bread and his art —panem et Circen.18
18
Whoever does not know how to lay his will into things, at least lays some meaning into them: that means, he has the faith that they already obey a will. (Principle of “faith.”)
19
What? You elected virtue and the swelled bosom and yet you leer enviously at the advantages of those without qualms? But virtue involves renouncing “advantages.” (Inscription for an anti-Semite’s door.)
20
The perfect woman perpetrates literature as she perpetrates a small sin: as an experiment, in passing, looking around to see if anybody notices it—and to make sure that somebody does.
21
To venture into all sorts of situations in which one may not have any sham virtues, where, like the tightrope walker on his rope, one either stands or falls—or gets away.
22
“Evil men have no songs.” How is it, then, that the Russians have songs?
23
“German spirit”: for the past eighteen years a contradiction in terms.
24
By searching out origins, one becomes a crab. The historian looks backward; eventually he also believes backward.
25
Contentment protects even against colds. Has a woman who knew herself to be well dressed ever caught cold? I am assuming that she was barely dressed.
26
I mistrust all systematizers and I avoid them. The will to a system is a lack of integrity.
27
Women are considered profound. Why? Because one never fathoms their depths. Women aren’t even shallow.
28
If a woman has manly virtues, one feels like running away; and if she has no manly virtues, she herself runs away.
29
“How much conscience has had to chew on in the past! And what excellent teeth it had! And today—what is lacking?” A dentist’s question.
30
One rarely rushes into a single error. Rushing into the first one, one always does too much. So one usually perpetrates another one—and now one does too little.
31
When stepped on, a worm doubles up. That is clever. In that way he lessens the probability of being stepped on again. In the language of morality: humility.
32
There is a hatred of lies and simulation, stemming from an easily provoked sense of honor. There is another such hatred, from cowardice, since lies are forbidden by a divine commandment. Too cowardly to lie.
33
How little is required for pleasure! The sound of a bagpipe. Without music, life would be an error. The German imagines even God singing songs.
34
On ne peut penser et écrire qu’assis19 (G. Flaubert). There I have caught you, nihilist! The sedentary life is the very sin against the Holy Spirit. Only thoughts reached by walking have value.
35
There are cases in which we are like horses, we psychologists, and become restless: we see our own shadow wavering up and down before us. A psychologist must turn his eyes from himself to eye anything at all.
36
Whether we immoralists are harming virtue? Just as little as anarchists harm princes. Only since the latter are shot at do they again sit securely on their thrones. Moral: morality must be shot at.
37
You run ahead? Are you doing it as a shepherd? Or as an exception? A third case would be the fugitive. First question of conscience.
38
Are you genuine? Or merely an actor? A representative? Or that which is represented? In the end, perhaps you are merely a copy of an actor. Second question of conscience.
39
The disappointed one speaks. I searched for great human beings; I always found only the apes of their ideals.
40
Are you one who looks on? Or one who lends a hand? Or one who looks away and walks off? Third question of conscience.
41
Do you want to walk along? Or walk ahead? Or walk by yourself? One must know what one wants and that one wants. Fourth question of conscience.
42
Those were steps for me, and I have climbed up over them: to that end I had to pass over them. Yet they thought that I wanted to retire on them.
43
What does it matter if I remain right. I am much too right. And he who laughs best today will also laugh last.
44
The formula of my happiness: a Yes, a No, a straight line, a goal.
THE PROBLEM OF SOCRATES
1
Concerning life, the wisest men of all ages have judged alike: it is no good. Always and everywhere one has heard the same sound from their mouths—a sound full of doubt, full of melancholy, full of weariness of life, full of resistance to life. Even Socrates said, as he died: “To live—that means to be sick a long time: I owe Asclepius the Savior a rooster.” Even Socrates was tired of it. What does that evidence? What does it evince? Formerly one would have said (—oh, it has been said, and loud enough, and especially by our pessimists): “At least something of all this must be true! The consensus of the sages evidences the truth.” Shall we still talk like that today? May we? “At least something must be sick here,” we retort. These wisest men of all ages—they should first be scrutinized closely. Were they all perhaps shaky on their legs? late? tottery? decadents? Could it be that wisdom appears on earth as a raven, inspired by a little whiff of carrion?
2
This irreverent thought that the great sages are types of decline first occurred to me precisely in a case where it is most strongly opposed by both scholarly and unscholarly prejudice: I recognized Socrates and Plato to be symptoms of degeneration, tools of the Greek dissolution, pseudo-Greek, anti-Greek (Birth of Tragedy, 1872). The consensus of the sages—I comprehended this ever more clearly—proves least of all that they were right in what they agreed on: it shows rather that they themselves, these wisest men, agreed in some physiological respect, and hence adopted the same negative attitude to life—had to adopt it. Judgments, judgments of value, concerning life, for it or against it, can, in the end, never be true: they have value only as symptoms, they are worthy of consideration only as symptoms; in themselves such judgments are stupidities. One must by all means stretch out one’s fingers and make the attempt to grasp this amazing finesse, that the value of life cannot be estimated. Not by the living, for they are an interested party, even a bone of contention, and not judges; not by the dead, for a different reason. For a philosopher to see a problem in the value of life is thus an objection to him, a question mark concerning his wisdom, an un-wisdom. Indeed? All these great wise men—they were not only decadents but not wise at all? But I return to the problem of Socrates.
3
In origin, Socrates belonged to the lowest class: Socrates was plebs. We know, we can still see for ourselves, how ugly he was. But ugliness, in itself an objection, is among the Greeks almost a refutation. Was Socrates a Greek at all? Ugliness is often enough the expression of a development that has been crossed, thwarted by crossing. Or it appears as declining development. The anthropologists among the criminologists tell us that the typical criminal is ugly: monstrum in fronte, monstrum in animo. But the criminal is a decadent. Was Socrates a typical criminal? At least that would not be contradicted by the famous judgment of the physiognomist which sounded so offensive to the friends of Socrates. A foreigner who knew about faces once passed through Athens and told Socrates to his face that he was a monstrum— that he harbored in himself all the bad vices and appetites. And Socrates merely answered: “You know me, sir!”
4
Socrates’ decadence is suggested not only by the admitted wantonness and anarchy of his instincts, but also by the hypertrophy of
the logical faculty and that sarcasm of the rachitic which distinguishes him. Nor should we forget those auditory hallucinations which, as “the daimonion of Socrates,” have been interpreted religiously. Everything in him is exaggerated, buffo, a caricature; everything is at the same time concealed, ulterior, subterranean. I seek to comprehend what idiosyncrasy begot that Socratic equation of reason, virtue, and happiness: that most bizarre of all equations, which, moreover, is opposed to all the instincts of the earlier Greeks.
5
With Socrates, Greek taste changes in favor of dialectics. What really happened there? Above all, a noble taste is thus vanquished; with dialectics the plebs come to the top. Before Socrates, dialectic manners were repudiated in good society: they were considered bad manners, they were compromising. The young were warned against them. Furthermore, all such presentations of one’s reasons were distrusted. Honest things, like honest men, do not carry their reasons in their hands like that. It is indecent to show all five fingers. What must first be proved is worth little. Wherever authority still forms part of good bearing, where one does not give reasons but commands, the dialectician is a kind of buffoon: one laughs at him, one does not take him seriously. Socrates was the buffoon who got himself taken seriously: what really happened there?
6
One chooses dialectic only when one has no other means. One knows that one arouses mistrust with it, that it is not very persuasive. Nothing is easier to erase than a dialectical effect: the experience of every meeting at which there are speeches proves this. It can only be self-defense for those who no longer have other weapons. One must have to enforce one’s right: until one reaches that point, one makes no use of it. The Jews were dialecticians for that reason; Reynard the Fox was one—and Socrates too?
7
Is the irony of Socrates an expression of revolt? Of plebeian ressentiment? Does he, as one oppressed, enjoy his own ferocity in the knife-thrusts of his syllogisms? Does he avenge himself on the noble people whom he fascinates? As a dialectician, one holds a merciless tool in one’s hand; one can become a tyrant by means of it; one compromises those one conquers. The dialectician leaves it to his opponent to prove that he is no idiot: he makes one furious and helpless at the same time. The dialectician renders the intellect of his opponent powerless. Indeed? Is dialectic only a form of revenge in Socrates?
8
I have given to understand how it was that Socrates could repel: it is therefore all the more necessary to explain his fascination. That he discovered a new kind of agon,20 that he became its first fencing master for the noble circles of Athens, is one point. He fascinated by appealing to the agonistic impulse of the Greeks—he introduced a variation into the wrestling match between young men and youths. Socrates was also a great erotic.
9
But Socrates guessed even more. He saw through his noble Athenians; he comprehended that his own case, his idiosyncrasy, was no longer exceptional. The same kind of degeneration was quietly developing everywhere: old Athens was coming to an end. And Socrates understood that all the world needed him—his means, his cure, his personal artifice of self-preservation. Everywhere the instincts were in anarchy; everywhere one was within five paces of excess: monstrum in animo was the general danger. “The impulses want to play the tyrant; one must invent a counter-tyrant who is stronger.” When the physiognomist had revealed to Socrates who he was—a cave of bad appetites—the great master of irony let slip another word which is the key to his character. “This is true,” he said, “but I mastered them all.” How did Socrates become master over himself? His case was, at bottom, merely the extreme case, only the most striking instance of what was then beginning to be a universal distress: no one was any longer master over himself, the instincts turned against each other. He fascinated, being this extreme case; his awe-inspiring ugliness proclaimed him as such to all who could see: he fascinated, of course, even more as an answer, a solution, an apparent cure of this case.
10
When one finds it necessary to turn reason into a tyrant, as Socrates did, the danger cannot be slight that something else will play the tyrant. Rationality was then hit upon as the savior; neither Socrates nor his “patients” had any choice about being rational: it was de rigeur, it was their last resort. The fanaticism with which all Greek reflection throws itself upon rationality betrays a desperate situation; there was danger, there was but one choice: either to perish or—to be absurdly rational. The moralism of the Greek philosophers from Plato on is pathologically conditioned; so is their esteem of dialectics. Reason-virture-happiness, that means merely that one must imitate Socrates and counter the dark appetites with a permanent daylight—the daylight of reason. One must be clever, clear, bright at any price: any concession to the instincts, to the unconscious, leads downward.
11
I have given to understand how it was that Socrates fascinated: he seemed to be a physician, a savior. Is it necessary to go on to demonstrate the error in his faith in “rationality at any price”? It is a self-deception on the part of philosophers and moralists if they believe that they are extricating themselves from decadence when they merely wage war against it. Extrication lies beyond their strength: what they choose as a means, as salvation, is itself but another expression of decadence; they change its expression, but they do not get rid of decadence itself. Socrates was a misunderstanding; the whole improvement-morality, including the Christian, was a misunderstanding. The most blinding daylight; rationality at any price; life, bright, cold, cautious, conscious, without instinct, in opposition to the instincts—all this too was a mere disease, another disease, and by no means a return to “virtue,” to “health,” to happiness. To have to fight the instincts—that is the formula of decadence: as long as life is ascending, happiness equals instinct.
12
Did he himself still comprehend this, this most brilliant of all self-outwitters? Was this what he said to himself in the end, in the wisdom of his courage to die? Socrates wanted to die: not Athens, but he himself chose the hemlock; he forced Athens to sentence him. “Socrates is no physician,” he said softly to himself; “here death alone is the physician. Socrates himself has merely been sick a long time.”
“REASON” IN PHILOSOPHY
1
You ask me which of the philosophers’ traits are really idiosyncrasies? For example, their lack of historical sense, their hatred of the very idea of becoming, their Egypticism. They think that they show their respect for a subject when they de-historicize it, sub specie aeterni —when they turn it into a mummy. All that philosophers have handled for thousands of years have been concept-mummies; nothing real escaped their grasp alive. When these honorable idolators of concepts worship something, they kill it and stuff it; they threaten the life of everything they worship. Death, change, old age, as well as procreation and growth, are to their minds objections—even refutations. Whatever has being does not become; whatever becomes does not have being. Now they all believe, desperately even, in what has being. But since they never grasp it, they seek for reasons why it is kept from them. “There must be mere appearance, there must be some deception which prevents us from perceiving that which has being: where is the deceiver?”
“We have found him,” they cry ecstatically; “it is the senses! These senses, which are so immoral in other ways too, deceive us concerning the true world. Moral: let us free ourselves from the deception of the senses, from becoming, from history, from lies; history is nothing but faith in the senses, faith in lies. Moral: let us say No to all who have faith in the senses, to all the rest of mankind; they are all ‘mob.’ Let us be philosophers! Let us be mummies! Let us represent monotono-theism by adopting the expression of a gravedigger! And above all, away with the body, this wretched idée fixe of the senses, disfigured by all the fallacies of logic, refuted, even impossible, although it is impudent enough to behave as if it were real!”
2
With the highest respect, I except the name of Heraclitus.
When the rest of the philosophic folk rejected the testimony of the senses because they showed multiplicity and change, he rejected their testimony because they showed things as if they had permanence and unity. Heraclitus too did the senses an injustice. They lie neither in the way the Eleatics believed, nor as he believed—they do not lie at all. What we make of their testimony, that alone introduces lies; for example, the lie of unity, the lie of thinghood, of substance, of permanence. “Reason” is the cause of our falsification of the testimony of the senses. Insofar as the senses show becoming, passing away, and change, they do not lie. But Heraclitus will remain eternally right with his assertion that being is an empty fiction. The “apparent” world is the only one: the “true” world is merely added by a lie.
3
And what magnificent instruments of observation we possess in our senses! This nose, for example, of which no philosopher has yet spoken with reverence and gratitude, is actually the most delicate instrument so far at our disposal: it is able to detect minimal differences of motion which even a spectroscope cannot detect. Today we possess science precisely to the extent to which we have decided to accept the testimony of the senses—to the extent to which we sharpen them further, arm them, and have learned to think them through. The rest is miscarriage and not-yet-science—in other words, metaphysics, theology, psychology, epistemology—or formal science, a doctrine of signs, such as logic and that applied logic which is called mathematics. In them reality is not encountered at all, not even as a problem—no more than the question of the value of such a sign-convention as logic.
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