The Genealogy of Morals

Part 1

THE GENEALOGY OF MORALS

A POLEMIC

FRIEDRICH NIETZSCHE

TRANSLATED BY

HORACE B. SAMUEL, M.A.

PEOPLES AND COUNTRIES (FRAGMENT)

T. N. FOULIS

13 & 15 FREDERICK STREET

EDINBURGH: AND LONDON

1913

EDITOR'S NOTE.

In 1887, with the view of amplifying and completing certain new doctrines which he had merely sketched in Beyond Good and Evil (see especially aphorism 260), Nietzsche published The Genealogy of Morals. This work is perhaps the least aphoristic, in form, of all Nietzsche's productions. For analytical power, more especially in those parts where Nietzsche examines the ascetic ideal, The Genealogy of Morals is unequalled by any other of his works; and, in the light which it throws upon the attitude of the ecclesiast to the man of resentment and misfortune, it is one of the most valuable contributions to sacerdotal psychology.

CONTENTS.

FIRST ESSAY. "GOOD AND EVIL," "GOOD AND BAD"

SECOND ESSAY. "GUILT," "BAD CONSCIENCE," AND THE LIKE

THIRD ESSAY. WHAT IS THE MEANING OF ASCETIC IDEALS?

PEOPLES AND COUNTRIES. Translated by J. M. Kennedy

PREFACE.

We are unknown, we knowers, ourselves to ourselves: this has its own good reason. We have never searched for ourselves--how should it then come to pass, that we should ever find ourselves? Rightly has it been said: "Where your treasure is, there will your heart be also." Our treasure is there, where stand the hives of our knowledge. It is to those hives that we are always striving; as born creatures of flight, and as the honey-gatherers of the spirit, we care really in our hearts only for one thing--to bring something "home to the hive!"

As far as the rest of life with its so-called "experiences" is concerned, which of us has even sufficient serious interest? or sufficient time? In our dealings with such points of life, we are, I fear, never properly to the point; to be precise, our heart is not there, and certainly not our ear. Rather like one who, delighting in a divine distraction, or sunken in the seas of his own soul, in whose ear the clock has just thundered with all its force its twelve strokes of noon, suddenly wakes up, and asks himself, "What has in point of fact just struck?" so do we at times rub afterwards, as it were, our puzzled ears, and ask in complete astonishment and complete embarrassment, "Through what have we in point of fact just lived?" further, "Who are we in point of fact?" and count, after they have struck, as I have explained, all the twelve throbbing beats of the clock of our experience, of our life, of our being--ah!--and count wrong in the endeavour. Of necessity we remain strangers to ourselves, we understand ourselves not, in ourselves we are bound to be mistaken, for of us holds good to all eternity the motto, "Each one is the farthest away from himself"--as far as ourselves are concerned we are not "knowers."

My thoughts concerning the genealogy of our moral prejudices--for they constitute the issue in this polemic--have their first, bald, and provisional expression in that collection of aphorisms entitled Human, all-too-Human, a Book for Free Minds, the writing of which was begun in Sorrento, during a winter which allowed me to gaze over the broad and dangerous territory through which my mind had up to that time wandered. This took place in the winter of 1876-77; the thoughts themselves are older. They were in their substance already the same thoughts which I take up again in the following treatises:--we hope that they have derived benefit from the long interval, that they have grown riper, clearer, stronger, more complete. The fact, however, that I still cling to them even now, that in the meanwhile they have always held faster by each other, have, in fact, grown out of their original shape and into each other, all this strengthens in my mind the joyous confidence that they must have been originally neither separate disconnected capricious nor sporadic phenomena, but have sprung from a common root, from a fundamental "fiat" of knowledge, whose empire reached to the soul's depth, and that ever grew more definite in its voice, and more definite in its demands. That is the only state of affairs that is proper in the case of a philosopher.

We have no right to be "disconnected"; we must neither err "disconnectedly" nor strike the truth "disconnectedly." Rather with the necessity with which a tree bears its fruit, so do our thoughts, our values, our Yes's and No's and If's and Whether's, grow connected and interrelated, mutual witnesses of one will, one health, one kingdom, one sun--as to whether they are to your taste, these fruits of ours?--But what matters that to the trees? What matters that to us, us the philosophers?

Owing to a scrupulosity peculiar to myself, which I confess reluctantly,--it concerns indeed morality,--a scrupulosity, which manifests itself in my life at such an early period, with so much spontaneity, with so chronic a persistence and so keen an opposition to environment, epoch, precedent, and ancestry that I should have been almost entitled to style it my "â priori"--my curiosity and my suspicion felt themselves betimes bound to halt at the question, of what in point of actual fact was the origin of our "Good" and of our "Evil." Indeed, at the boyish age of thirteen the problem of the origin of Evil already haunted me: at an age "when games and God divide one's heart," I devoted to that problem my first childish attempt at the literary game, my first philosophic essay--and as regards my infantile solution of the problem, well, I gave quite properly the honour to God, and made him the father of evil. Did my own "â priori" demand that precise solution from me? that new, immoral, or at least "amoral" "â priori" and that "categorical imperative" which was its voice (but oh! how hostile to the Kantian article, and how pregnant with problems!), to which since then I have given more and more attention, and indeed what is more than attention. Fortunately I soon learned to separate theological from moral prejudices, and I gave up looking for a supernatural origin of evil. A certain amount of historical and philological education, to say nothing of an innate faculty of psychological discrimination par excellence succeeded in transforming almost immediately my original problem into the following one:--Under what conditions did Man invent for himself those judgments of values, "Good" and "Evil"? And what intrinsic value do they possess in themselves? Have they up to the present hindered or advanced human well-being? Are they a symptom of the distress, impoverishment, and degeneration of Human Life? Or, conversely, is it in them that is manifested the fulness, the strength, and the will of Life, its courage, its self-confidence, its future? On this point I found and hazarded in my mind the most diverse answers, I established distinctions in periods, peoples, and castes, I became a specialist in my problem, and from my answers grew new questions, new investigations, new conjectures, new probabilities; until at last I had a land of my own and a soil of my own, a whole secret world growing and flowering, like hidden gardens of whose existence no one could have an inkling--oh, how happy are we, we finders of knowledge, provided that we know how to keep silent sufficiently long.

My first impulse to publish some of my hypotheses concerning the origin of morality I owe to a clear, well-written, and even precocious little book, in which a perverse and vicious kind of moral philosophy (your real English kind) was definitely presented to me for the first time; and this attracted me--with that magnetic attraction, inherent in that which is diametrically opposed and antithetical to one's own ideas. The title of the book was The Origin of the Moral Emotions; its author, Dr. Paul Rée; the year of its appearance, 1877. I may almost say that I have never read anything in which every single dogma and conclusion has called forth from me so emphatic a negation as did that book; albeit a negation tainted by either pique or intolerance. I referred accordingly both in season and out of season in the previous works, at which I was then working, to the arguments of that book, not to refute them--for what have I got to do with mere refutations but substituting, as is natural to a positive mind, for an improbable theory one which is more probable, and occasionally no doubt, for one philosophic error, another. In that early period I gave, as I have said, the first public expression to those theories of origin to which these essays are devoted, but with a clumsiness which I was the last to conceal from myself, for I was as yet cramped, being still without a special language for these special subjects, still frequently liable to relapse and to vacillation. To go into details, compare what I say in Human, all-too-Human, part i., about the parallel early history of Good and Evil, Aph. 45 (namely, their origin from the castes of the aristocrats and the slaves); similarly, Aph. 136 et seq., concerning the birth and value of ascetic morality; similarly, Aphs. 96, 99, vol. ii., Aph. 89, concerning the Morality of Custom, that far older and more original kind of morality which is toto cœlo different from the altruistic ethics (in which Dr. Rée, like all the English moral philosophers, sees the ethical "Thing-in-itself"); finally, Aph. 92. Similarly, Aph. 26 in Human, all-too-Human, part ii., and Aph. 112, the Dawn of Day, concerning the origin of Justice as a balance between persons of approximately equal power (equilibrium as the hypothesis of all contract, consequently of all law); similarly, concerning the origin of Punishment, Human, all-too-Human, part ii., Aphs. 22, 23, in regard to which the deterrent object is neither essential nor original (as Dr. Rée thinks:--rather is it that this object is only imported, under certain definite conditions, and always as something extra and additional).

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