Human, All-Too-Human: A Book For Free Spirits; Part II

Man as the Comic Actor of the World. – It would require beings more intellectual than men to relish to the full the humorous side of man's view of himself as the goal of all existence and of his serious pronouncement that he is satisfied only with the prospect of fulfilling a world-mission. If a God created the world, he created man to be his ape, as a perpetual source of amusement in the midst of his rather tedious eternities. The music of the spheres surrounding the world would then presumably be the mocking laughter of all the other creatures around mankind. God in his boredom uses pain for the tickling of his favourite animal, in order to enjoy his proudly tragic gestures and expressions of suffering, and, in general, the intellectual inventiveness of the vainest of his creatures – as inventor of this inventor. For he who invented man as a joke had more intellect and more joy in intellect than has man. – Even here, where our human nature is willing to humble itself, our vanity again plays us a trick, in that we men should like in this vanity at least to be quite marvellous and incomparable. Our uniqueness in the world! Oh, what an improbable thing it is! Astronomers, who occasionally acquire a horizon outside our world, give us to understand that the drop of life on the earth is without significance for the total character of the mighty ocean of birth and decay; that countless stars present conditions for the generation of life similar to those of the earth – and yet these are but a handful in comparison with the endless number that have never known, or have long been cured, of the eruption of life; that life on each of these stars, measured by the period of its existence, has been but an instant, a flicker, with long, long intervals afterwards – and thus in no way the aim and final purpose of their existence. Possibly the ant in the forest is quite as firmly convinced that it is the aim and purpose of the existence of the forest, as we are convinced in our imaginations (almost unconsciously) that the destruction of mankind involves the destruction of the world. It is even modesty on our part to go no farther than this, and not to arrange a universal twilight of the world and the Gods as the funeral ceremony of the last man. Even to the eye of the most unbiassed astronomer a lifeless world can scarcely appear otherwise than as a shining and swinging star wherein man lies buried.

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The Modesty of Man. – How little pleasure is enough for the majority to make them feel that life is good! How modest is man!

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Where Indifference is Necessary. – Nothing would be more perverse than to wait for the truths that science will finally establish concerning the first and last things, and until then to think (and especially to believe) in the traditional way, as one is so often advised to do. The impulse that bids us seek nothing but certainties in this domain is a religious offshoot, nothing better – a hidden and only apparently sceptical variety of the “metaphysical need,” the underlying idea being that for a long time no view of these ultimate certainties will be obtainable, and that until then the “believer” has the right not to trouble himself about the whole subject. We have no need of these certainties about the farthermost horizons in order to live a full and efficient human life, any more than the ant needs them in order to be a good ant. Rather must we ascertain the origin of that troublesome significance that we have attached to these things for so long. For this we require the history of ethical and religious sentiments, since it is only under the influence of such sentiments that these most acute problems of knowledge have become so weighty and terrifying. Into the outermost regions to which the mental eye can penetrate (without ever penetrating into them), we have smuggled such concepts as guilt and punishment (everlasting punishment, too!). The darker those regions, the more careless we have been. For ages men have let their imaginations run riot where they could establish nothing, and have induced posterity to accept these fantasies as something serious and true, with this abominable lie as their final trump-card: that faith is worth more than knowledge. What we need now in regard to these ultimate things is not knowledge as against faith, but indifference as against faith and pretended knowledge in these matters! – Everything must lie nearer to us than what has hitherto been preached to us as the most important thing, I mean the questions: “What end does man serve?” “What is his fate after death?” “How does he make his peace with God?” and all the rest of that bag of tricks. The problems of the dogmatic philosophers, be they idealists, materialists, or realists, concern us as little as do these religious questions. They all have the same object in view – to force us to a decision in matters where neither faith nor knowledge is needed. It is better even for the most ardent lover of knowledge that the territory open to investigation and to reason should be encircled by a belt of fog-laden, treacherous marshland, a strip of ever watery, impenetrable, and indeterminable country. It is just by the comparison with the realm of darkness on the edge of the world of knowledge that the bright, accessible region of that world rises in value. – We must once more become good friends of the “everyday matters,” and not, as hitherto, despise them and look beyond them at clouds and monsters of the night. In forests and caverns, in marshy tracts and under dull skies, on the lowest rungs of the ladder of culture, man has lived for æons, and lived in poverty. There he has learnt to despise the present, his neighbours, his life, and himself, and we, the inhabitants of the brighter fields of Nature and mind, still inherit in our blood some taint of this contempt for everyday matters.

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Profound Interpretations. – He who has interpreted a passage in an author “more profoundly” than was intended, has not interpreted the author but has obscured him. Our metaphysicians are in the same relation, or even in a worse relation, to the text of Nature. For, to apply their profound interpretations, they often alter the text to suit their purpose – or, in other words, corrupt the text. A curious example of the corruption and obscuration of an author's text is furnished by the ideas of Schopenhauer on the pregnancy of women. “The sign of a continuous will to life in time,” he says, “is copulation; the sign of the light of knowledge which is associated anew with this will and holds the possibility of a deliverance, and that too in the highest degree of clearness, is the renewed incarnation of the will to life. This incarnation is betokened by pregnancy, which is therefore frank and open, and even proud, whereas copulation hides itself like a criminal.” He declares that every woman, if surprised in the sexual act, would be likely to die of shame, but “displays her pregnancy without a trace of shame, nay even with a sort of pride.” Now, firstly, this condition cannot easily be displayed more aggressively than it displays itself, and when Schopenhauer gives prominence only to the intentional character of the display, he is fashioning his text to suit the interpretation. Moreover, his statement of the universality of the phenomenon is not true. He speaks of “every woman.” Many women, especially the younger, often appear painfully ashamed of their condition, even in the presence of their nearest kinsfolk. And when women of riper years, especially in the humbler classes, do actually appear proud of their condition, it is because they would give us to understand that they are still desirable to their husbands. That a neighbour on seeing them or a passing stranger should say or think “Can it be possible?” – that is an alms always acceptable to the vanity of women of low mental capacity. In the reverse instance, to conclude from Schopenhauer's proposition, the cleverest and most intelligent women would tend more than any to exult openly in their condition. For they have the best prospect of giving birth to an intellectual prodigy, in whom “the will” can once more “negative” itself for the universal good. Stupid women, on the other hand, would have every reason to hide their pregnancy more modestly than anything they hide. – It cannot be said that this view corresponds to reality. Granted, however, that Schopenhauer was right on the general principle that women show more self-satisfaction when pregnant than at any other time, a better explanation than this lies to hand. One might imagine the clucking of a hen even before she lays an egg, saying, “Look! look! I shall lay an egg! I shall lay an egg!”

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The Modern Diogenes. – Before we look for man, we must have found the lantern. – Will it have to be the Cynic's lantern?

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Immoralists. – Moralists must now put up with being rated as immoralists, because they dissect morals. He, however, who would dissect must kill, but only in order that we may know more, judge better, live better, not in order that all the world may dissect. Unfortunately, men still think that every moralist in his every action must be a pattern for others to imitate. They confound him with the preacher of morality. The older moralists did not dissect enough and preached too often, whence that confusion and the unpleasant consequences for our latter-day moralists are derived.

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A Caution against Confusion. – There are moralists who treat the strong, noble, self-denying attitude of such beings as the heroes of Plutarch, or the pure, enlightened, warmth-giving state of soul peculiar to truly good men and women, as difficult scientific problems. They investigate the origin of such phenomena, indicating the complex element in the apparent simplicity, and directing their gaze to the tangled skein of motives, the delicate web of conceptual illusions, and the sentiments of individuals or of groups, that are a legacy of ancient days gradually increased. Such moralists are very different from those with whom they are most commonly confounded, from those petty minds that do not believe at all in these modes of thought and states of soul, and imagine their own poverty to be hidden somewhere behind the glamour of greatness and purity. The moralists say, “Here are problems,” and these pitiable creatures say, “Here are impostors and deceptions.” Thus the latter deny the existence of the very things which the former are at pains to explain.

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Man as the Measurer.– Perhaps all human morality had its origin in the tremendous excitement that seized primitive man when he discovered measure and measuring, scales and weighing (for the word Mensch [man] means “the measurer” – he wished to name himself after his greatest discovery!). With these ideas they mounted into regions that are quite beyond all measuring and weighing, but did not appear to be so in the beginning.

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The Principle of Equilibrium.– The robber and the man of power who promises to protect a community from robbers are perhaps at bottom beings of the same mould, save that the latter attains his ends by other means than the former – that is to say, through regular imposts paid to him by the community, and no longer through forced contributions. (The same relation exists between merchant and pirate, who for a long period are one and the same person: where the one function appears to them inadvisable, they exercise the other. Even to-day mercantile morality is really nothing but a refinement on piratical morality – buying in the cheapest market, at prime cost if possible, and selling in the dearest.) The essential point is that the man of power promises to maintain the equilibrium against the robber, and herein the weak find a possibility of living. For either they must group themselves into an equivalent power, or they must subject themselves to some one of equivalent power (i. e. render service in return for his efforts). The latter course is generally preferred, because it really keeps two dangerous beings in check – the robber through the man of power, and the man of power through the standpoint of advantage; for the latter profits by treating his subjects with graciousness and tolerance, in order that they may support not only themselves but their ruler. As a matter of fact, conditions may still be hard and cruel enough, yet in comparison with the complete annihilation that was formerly always a possibility, men breathe freely. – The community is at first the organisation of the weak to counterbalance menacing forces. An organisation to outweigh those forces would be more advisable, if its members grew strong enough to destroy the adverse power: and when it is a question of one mighty oppressor, the attempt will certainly be made. But if the one man is the head of a clan, or if he has a large following, a rapid and decisive annihilation is improbable, and a long or permanent feud is only to be expected. This feud, however, involves the least desirable condition for the community, for it thereby loses the time to provide for its means of subsistence with the necessary regularity, and sees the product of all work hourly threatened. Hence the community prefers to raise its power of attack and defence to the exact plane on which the power of its dangerous neighbour stands, and to give him to understand that an equal weight now lies in its own side of the scales – so why not be good friends? – Thus equilibrium is a most important conception for the understanding of the ancient doctrines of law and morals. Equilibrium is, in fact, the basis of justice. When justice in ruder ages says, “An eye for an eye, a tooth for a tooth,” it presupposes the attainment of this equilibrium and tries to maintain it by means of this compensation; so that, when crime is committed, the injured party will not take the revenge of blind anger. By means of the jus talionis the equilibrium of the disturbed relations of power is restored, for in such primitive times an eye or an arm more means a bit more power, more weight. – In a community where all consider themselves equal, disgrace and punishment await crime – that is, violations of the principle of equilibrium. Disgrace is thrown into the scale as a counter-weight against the encroaching individual, who has gained profit by his encroachment, and now suffers losses (through disgrace) which annul and outweigh the previous profits. Punishment, in the same way, sets up a far greater counter-weight against the preponderance which every criminal hopes to obtain – imprisonment as against a deed of violence, restitution and fines as against theft. Thus the sinner is reminded that his action has excluded him from the community and from its moral advantages, since the community treats him as an inferior, a weaker brother, an outsider. For this reason punishment is not merely retaliation, but has something more, something of the cruelty of the state of nature, and of this it would serve as a reminder.

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Whether the Adherents of the Doctrine of Free Will have a Right to Punish? – Men whose vocation it is to judge and punish try to establish in every case whether an evil-doer is really responsible for his act, whether he was able to apply his reasoning powers, whether he acted with motives and not unconsciously or under constraint. If he is punished, it is because he preferred the worse to the better motives, which he must consequently have known. Where this knowledge is wanting, man is, according to the prevailing view, not responsible – unless his ignorance, e. g. his ignorantia legis, be the consequence of an intentional neglect to learn what he ought: in that case he already preferred the worse to the better motives at the time when he refused to learn, and must now pay the penalty of his unwise choice. If, on the other hand, perhaps through stupidity or shortsightedness, he has never seen the better motives, he is generally not punished, for people say that he made a wrong choice, he acted like a brute beast. The intentional rejection of the better reason is now needed before we treat the offender as fit to be punished. But how can any one be intentionally more unreasonable than he ought to be? Whence comes the decision, if the scales are loaded with good and bad motives? So the origin is not error or blindness, not an internal or external constraint? (It should furthermore be remembered that every so-called “external constraint” is nothing more than the internal constraint of fear and pain.) Whence? is the repeated question. So reason is not to be the cause of action, because reason cannot decide against the better motives? Thus we call “free will” to our aid. Absolute discretion is to decide, and a moment is to intervene when no motive exercises an influence, when the deed is done as a miracle, resulting from nothing. This assumed discretion is punished in a case where no discretion should rule. Reason, which knows law, prohibition, and command, should have left no choice, they say, and should have acted as a constraint and a higher power. Hence the offender is punished because he makes use of “free will” – in other words, has acted without motive where he should have been guided by motives. But why did he do it? This question must not even be asked; the deed was done without a “Why?” without motive, without origin, being a thing purposeless, unreasoned. – However, according to the above-named preliminary condition of punishability, such a deed should not be punished at all! Moreover, even this reason for punishing should not hold good, that in this case something had not been done, had been omitted, that reason had not been used at all: for at any rate the omission was unintentional, and only intentional omission is considered punishable. The offender has indeed preferred the worse to the better motives, but without motive and purpose: he has indeed failed to apply his reason, but not exactly with the object of not applying it. The very assumption made in the case of punishable crime, that the criminal intentionally renounced his reason, is removed by the hypothesis of “free will.” According to your own principles, you must not punish, you adherents of the doctrine of free will! – These principles are, however, nothing but a very marvellous conceptual mythology, and the hen that hatched them has brooded on her eggs far away from all reality.

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Judging the Criminal and his Judge. – The criminal, who knows the whole concatenation of circumstances, does not consider his act so far beyond the bounds of order and comprehension as does his judge. His punishment, however, is measured by the degree of astonishment that seizes the judge when he finds the crime incomprehensible. – If the defending counsel's knowledge of the case and its previous history extends far enough, the so-called extenuating circumstances which he duly pleads must end by absolving his client from all guilt. Or, to put it more plainly, the advocate will, step by step, tone down and finally remove the astonishment of the judge, by forcing every honest listener to the tacit avowal, “He was bound to act as he did, and if we punished, we should be punishing eternal Necessity.” – Measuring the punishment by the degree of knowledge we possess or can obtain of the previous history of the crime – is that not in conflict with all equity?

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Exchange and Equity. – In an exchange, the only just and honest course would be for either party to demand only so much as he considers his commodity to be worth, allowance being made for trouble in acquisition, scarcity, time spent and so forth, besides the subjective value. As soon as you make your price bear a relation to the other's need, you become a refined sort of robber and extortioner. – If money is the sole medium of exchange, we must remember that a shilling is by no means the same thing in the hands of a rich heir, a farm labourer, a merchant, and a university student. It would be equitable for every one to receive much or little for his money, according as he has done much or little to earn it. In practice, as we all know, the reverse is the case. In the world of high finance the shilling of the idle rich man can buy more than that of the poor, industrious man.

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Legal Conditions as Means. – Law, where it rests upon contracts between equals, holds good so long as the power of the parties to the contract remains equal or similar. Wisdom created law to end all feuds and useless expenditure among men on an equal footing. Quite as definite an end is put to this waste, however, when one party has become decidedly weaker than the other. Subjection enters and law ceases, but the result is the same as that attained by law. For now it is the wisdom of the superior which advises to spare the inferior and not uselessly to squander his strength. Thus the position of the inferior is often more favourable than that of the equal. – Hence legal conditions are temporary means counselled by wisdom, and not ends.

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Explanation of Malicious Joy. – Malicious joy arises when a man consciously finds himself in evil plight and feels anxiety or remorse or pain. The misfortune that overtakes B. makes him equal to A., and A. is reconciled and no longer envious. – If A. is prosperous, he still hoards up in his memory B.'s misfortune as a capital, so as to throw it in the scale as a counter-weight when he himself suffers adversity. In this case too he feels “malicious joy” (Schadenfreude). The sentiment of equality thus applies its standard to the domain of luck and chance. Malicious joy is the commonest expression of victory and restoration of equality, even in a higher state of civilisation. This emotion has only been in existence since the time when man learnt to look upon another as his equal – in other words, since the foundation of society.

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The Arbitrary Element in the Award of Punishment. – To most criminals punishment comes just as illegitimate children come to women. They have done the same thing a hundred times without any bad consequences. Suddenly comes discovery, and with discovery punishment. Yet habit should make the deed for which the criminal is punished appear more excusable, for he has developed a propensity that is hard to resist. Instead of this, the criminal is punished more severely if the suspicion of habitual crime rests on him, and habit is made a valid reason against all extenuation. On the other hand, a model life, wherein crime shows up in more terrible contrast, should make the guilt appear more heavy! But here the custom is to soften the punishment. Everything is measured not from the standpoint of the criminal but from that of society and its losses and dangers. The previous utility of an individual is weighed against his one nefarious action, his previous criminality is added to that recently discovered, and punishment is thus meted out as highly as possible. But if we thus punish or reward a man's past (for in the former case the diminution of punishment is a reward) we ought to go farther back and punish and reward the cause of his past – I mean parents, teachers, society. In many instances we shall then find the judges somehow or other sharing in the guilt. It is arbitrary to stop at the criminal himself when we punish his past: if we will not grant the absolute excusability of every crime, we should stop at each individual case and probe no farther into the past – in other words, isolate guilt and not connect it with previous actions. Otherwise we sin against logic. The teachers of free will should draw the inevitable conclusion from their doctrine of “free will” and boldly decree: “No action has a past.”

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Envy and her Nobler Sister. – Where equality is really recognised and permanently established, we see the rise of that propensity that is generally considered immoral, and would scarcely be conceivable in a state of nature – envy. The envious man is susceptible to every sign of individual superiority to the common herd, and wishes to depress every one once more to the level – or raise himself to the superior plane. Hence arise two different modes of action, which Hesiod designated good and bad Eris. In the same way, in a condition of equality there arises indignation if A. is prosperous above and B. unfortunate beneath their deserts and equality. These latter, however, are emotions of nobler natures. They feel the want of justice and equity in things that are independent of the arbitrary choice of men – or, in other words, they desire the equality recognised by man to be recognised as well by Nature and chance. They are angry that men of equal merits should not have equal fortune.

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The Envy of the Gods. – “The envy of the Gods” arises when a despised person sets himself on an equality with his superior (like Ajax), or is made equal with him by the favour of fortune (like Niobe, the too favoured mother). In the social class system this envy demands that no one shall have merits above his station, that his prosperity shall be on a level with his position, and especially that his self-consciousness shall not outgrow the limits of his rank. Often the victorious general, or the pupil who achieves a masterpiece, has experienced “the envy of the gods.”

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Vanity as an Anti-Social Aftergrowth. – As men, for the sake of security, have made themselves equal in order to found communities, but as also this conception is imposed by a sort of constraint and is entirely opposed to the instincts of the individual, so, the more universal security is guaranteed, the more do new offshoots of the old instinct for predominance appear. Such offshoots appear in the setting-up of class distinctions, in the demand for professional dignities and privileges, and, generally speaking, in vanity (manners, dress, speech, and so forth). So soon as danger to the community is apparent, the majority, who were unable to assert their preponderance in a time of universal peace, once more bring about the condition of equality, and for the time being the absurd privileges and vanities disappear. If the community, however, collapses utterly and anarchy reigns supreme, there arises the state of nature: an absolutely ruthless inequality as recounted by Thucydides in the case of Corcyra. Neither a natural justice nor a natural injustice exists.

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Equity. – Equity is a development of justice, and arises among such as do not come into conflict with the communal equality. This more subtle recognition of the principle of equilibrium is applied to cases where nothing is prescribed by law. Equity looks forwards and backwards, its maxim being, “Do unto others as you would that they should do unto you.” Aequum means: “This principle is conformable to our equality; it tones down even our small differences to an appearance of equality, and expects us to be indulgent in cases where we are not compelled to pardon.”

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Elements of Revenge. – The word “revenge” is spoken so quickly that it almost seems as if it could not contain more than one conceptual and emotional root. Hence we are still at pains to find this root. Our economists, in the same way, have never wearied of scenting a similar unity in the word “value,” and of hunting after the primitive root idea of value. As if all words were not pockets, into which this or that or several things have been stuffed at once! So “revenge” is now one thing, now another, and sometimes more composite. Let us first distinguish that defensive counter-blow, which we strike, almost unconsciously, even at inanimate objects (such as machinery in motion) that have hurt us. The notion is to set a check to the object that has hurt us, by bringing the machine to a stop. Sometimes the force of this counter-blow, in order to attain its object, will have to be strong enough to shatter the machine. If the machine be too strong to be disorganised by one man, the latter will all the same strike the most violent blow he can – as a sort of last attempt. We behave similarly towards persons who hurt us, at the immediate sensation of the hurt. If we like to call this an act of revenge, well and good: but we must remember that here self-preservation alone has set its cog-wheels of reason in motion, and that after all we do not think of the doer of the injury but only of ourselves. We act without any idea of doing injury in return, only with a view to getting away safe and sound. – It needs time to pass in thought from oneself to one's adversary and ask oneself at what point he is most vulnerable. This is done in the second variety of revenge, the preliminary idea of which is to consider the vulnerability and susceptibility of the other. The intention then is to give pain. On the other hand, the idea of securing himself against further injury is in this case so entirely outside the avenger's horizon, that he almost regularly brings about his own further injury and often foresees it in cold blood. If in the first sort of revenge it was the fear of a second blow that made the counter-blow as strong as possible, in this case there is an almost complete indifference to what one's adversary will do: the strength of the counter-blow is only determined by what he has already done to us. Then what has he done? What profit is it to us if he is now suffering, after we have suffered through him? This is a case of readjustment, whereas the first act of revenge only serves the purpose of self-preservation. It may be that through our adversary we have lost property, rank, friends, children – these losses are not recovered by revenge, the readjustment only concerns a subsidiary loss which is added to all the other losses. The revenge of readjustment does not preserve one from further injury, it does not make good the injury already suffered – except in one case. If our honour has suffered through our adversary, revenge can restore it. But in any case honour has suffered an injury if intentional harm has been done us, because our adversary proved thereby that he was not afraid of us. By revenge we prove that we are not afraid of him either, and herein lies the settlement, the readjustment. (The intention of showing their complete lack of fear goes so far in some people that the dangers of revenge – loss of health or life or other losses – are in their eyes an indispensable condition of every vengeful act. Hence they practise the duel, although the law also offers them aid in obtaining satisfaction for what they have suffered. They are not satisfied with a safe means of recovering their honour, because this would not prove their fearlessness.) – In the first-named variety of revenge it is just fear that strikes the counter-blow; in the second case it is the absence of fear, which, as has been said, wishes to manifest itself in the counter-blow. – Thus nothing appears more different than the motives of the two courses of action which are designated by the one word “revenge.” Yet it often happens that the avenger is not precisely certain as to what really prompted his deed: perhaps he struck the counterblow from fear and the instinct of self-preservation, but in the background, when he has time to reflect upon the standpoint of wounded honour, he imagines that he has avenged himself for the sake of his honour – this motive is in any case more reputable than the other. An essential point is whether he sees his honour injured in the eyes of others (the world) or only in the eyes of his offenders: in the latter case he will prefer secret, in the former open revenge. Accordingly, as he enters strongly or feebly into the soul of the doer and the spectator, his revenge will be more bitter or more tame. If he is entirely lacking in this sort of imagination, he will not think at all of revenge, as the feeling of “honour” is not present in him, and accordingly cannot be wounded. In the same way, he will not think of revenge if he despises the offender and the spectator; because as objects of his contempt they cannot give him honour, and accordingly cannot rob him of honour. Finally, he will forego revenge in the not uncommon case of his loving the offender. It is true that he then suffers loss of honour in the other's eyes, and will perhaps become less worthy of having his love returned. But even to renounce all requital of love is a sacrifice that love is ready to make when its only object is to avoid hurting the beloved object: this would mean hurting oneself more than one is hurt by the sacrifice. – Accordingly, every one will avenge himself, unless he be bereft of honour or inspired by contempt or by love for the offender. Even if he turns to the law-courts, he desires revenge as a private individual; but also, as a thoughtful, prudent man of society, he desires the revenge of society upon one who does not respect it. Thus by legal punishment private honour as well as that of society is restored – that is to say, punishment is revenge. Punishment undoubtedly contains the first-mentioned element of revenge, in as far as by its means society helps to preserve itself, and strikes a counter-blow in self-defence. Punishment desires to prevent further injury, to scare other offenders. In this way the two elements of revenge, different as they are, are united in punishment, and this may perhaps tend most of all to maintain the above-mentioned confusion of ideas, thanks to which the individual avenger generally does not know what he really wants.

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The Virtues that Damage Us. – As members of communities we think we have no right to exercise certain virtues which afford us great honour and some pleasure as private individuals (for example, indulgence and favour towards miscreants of all kinds) – in short, every mode of action whereby the advantage of society would suffer through our virtue. No bench of judges, face to face with its conscience, may permit itself to be gracious. This privilege is reserved for the king as an individual, and we are glad when he makes use of it, proving that we should like to be gracious individually, but not collectively. Society recognises only the virtues profitable to her, or at least not injurious to her – virtues like justice, which are exercised without loss, or, in fact, at compound interest. The virtues that damage us cannot have originated in society, because even now opposition to them arises in every small society that is in the making. Such virtues are therefore those of men of unequal standing, invented by the superior individuals; they are the virtues of rulers, and the idea underlying them is: “I am mighty enough to put up with an obvious loss; that is a proof of my power.” Thus they are virtues closely akin to pride.

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The Casuistry of Advantage. – There would be no moral casuistry if there were no casuistry of advantage. The most free and refined intelligence is often incapable of choosing between two alternatives in such a way that his choice necessarily involves the greater advantage. In such cases we choose because we must, and afterwards often feel a kind of emotional sea-sickness.

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Turning Hypocrite. – Every beggar turns hypocrite, like every one who makes his living out of indigence, be it personal or public. – The beggar does not feel want nearly so keenly as he must make others feel it, if he wishes to make a living by mendicancy.

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A Sort of Cult of the Passions. – You hypochondriacs, you philosophic blind-worms talk of the formidable nature of human passions, in order to inveigh against the dreadsomeness of the whole world-structure. As if the passions were always and everywhere formidable! As if this sort of terror must always exist in the world! – Through a carelessness in small matters, through a deficiency in observation of self and of the rising generation, you have yourselves allowed your passions to develop into such unruly monsters that you are frightened now at the mere mention of the word “passion”! It rests with you and it rests with us to divest the passions of their formidable features and so to dam them that they do not become devastating floods. – We must not exalt our errors into eternal fatalities. Rather shall we honestly endeavour to convert all the passions of humanity into sources of joy.[18 - The play on Freudenschaften (i. e. pleasure-giving passions) and Leidenschaften (i. e. pain-giving passions) is often used by Nietzsche, and is untranslateable. —Tr.]

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The Sting of Conscience. – The sting of conscience, like the gnawing of a dog at a stone, is mere foolishness.

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