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object:1.09 - SKIRMISHES IN A WAY WITH THE AGE
book class:Twilight of the Idols
class:chapter
author class:Friedrich Nietzsche
subject class:Philosophy

SKIRMISHES IN A WAR WITH THE AGE



1

_My Impossible People._--Seneca, or the toreador of virtue---Rousseau,
or the return to nature, _in impuris naturalibus._--Schiller, or the
Moral-Trumpeter of Sackingen.--Dante, or the hyna that writes poetry
in tombs.--Kant, or _cant_ as an intelligible character.--Victor
Hugo, or the lighthouse on the sea of nonsense.--Liszt, or the
school of racing--after women.--George Sand, or _lactea ubertas,_
in plain English: the cow with plenty of beautiful milk.--Michelet,
or enthusiasm in its shirt sleeves.--Carlyle, or Pessimism after
undigested meals.--John Stuart Mill, or offensive lucidity.--The
brothers Goncourt, or the two Ajaxes fighting with Homer. Music by
Offenbach.--Zola, or the love of stinking.


2

_Renan._--Theology, or the corruption of reason by original sin
(Christianity). Proof of this,--Renan who, even in those rare cases
where he ventures to say either Yes or No on a general question,
invariably misses the point with painful regularity. For in stance,
he would fain associate science and nobility: but surely it must be
obvious that science is democratic. He seems to be actuated by a
strong desire to represent an aristocracy of intellect: but, at the
same time he grovels on his knees, and not only on his knees, before
the opposite doctrine, the gospel of the humble. What is the good of
all free-spiritedness, modernity, mockery and acrobatic suppleness,
if in one's belly one is still a Christian, a Catholic, and even a
priest! Renan's forte, precisely like that of a Jesuit and Father
Confessor, lies in his seductiveness. His intellectuality is not
devoid of that unctuous complacency of a parson,--like all priests, he
becomes dangerous only when he loves. He is second to none in the art
of skilfully worshipping a dangerous thing. This intellect of Renan's,
which in its action is enervating, is one calamity the more, for poor,
sick France with her will-power all going to pieces.


3

_Sainte-Beuve._--There is naught of man in him; he is full of petty
spite towards all virile spirits. He wanders erratically; he is subtle,
inquisitive, a little bored, for ever with his ear to key-holes,--at
bottom a woman, with all woman's revengefulness and sensuality. As a
psychologist he is a genius of slander; inexhaustively rich in means
to this end; no one understands better than he how to introduce a
little poison into praise. In his fundamental instincts he is plebeian
and next of kin to Rousseau's resentful spirit: consequently he is
a Romanticist--for beneath all romanticism Rousseau's instinct for
revenge grunts and frets. He is a revolutionary, but kept within
bounds by "funk." He is embarrassed in the face of everything that is
strong (public opinion, the Academy, the court, even Port Royal). He
is embittered against everything great in men and things, against
everything that believes in itself. Enough of a poet and of a female to
be able to feel greatness as power; he is always turning and twisting,
because, like the proverbial worm, he constantly feels that he is
being trodden upon. As a critic he has no standard of judgment, no
guiding principle, no backbone. Although he possesses the tongue of
the Cosmopolitan libertine which can chatter about a thousand things,
he has not the courage even to acknowledge his _libertinage._ As a
historian he has no philosophy, and lacks the power of philosophical
vision,--hence his refusal to act the part of a judge, and his adoption
of the mask of "objectivity" in all important matters. His attitude
is better in regard to all those things in which subtle and effete
taste is the highest tribunal: in these things he really does have
the courage of his own personality--he really does enjoy his own
nature--he actually is a _master,_--In some respects he is a prototype
of Baudelaire.


4

"_The Imitation of Christ_" is one of those books which I cannot even
take hold of without physical loathing: it exhales a perfume of the
eternally feminine, which to appreciate fully one must be a Frenchman
or a Wagnerite. This saint has a way of speaking about love which
makes even Parisiennes feel a little curious.--I am told that that
_most intelligent_ of Jesuits, Auguste Comte, who wished to lead his
compatriots back to Rome by the circuitous route of science, drew his
inspiration from this book. And I believe it: "The religion of the
heart.


5

_G. Eliot._--They are rid of the Christian God and therefore
think it all the more incumbent upon them to hold tight to Christian
morality: this is an English way of reasoning; but let us not take it
ill in moral females _ la_ Eliot. In England, every man who indulges
in any trifling emancipation from theology, must retrieve his honour
in the most terrifying manner by becoming a moral fanatic. That is how
they do penance in that country.--As for us, we act differently. When
we renounce the Christian faith, we abandon all right to Christian
morality. This is not by any means self-evident and in defiance of
English shallow-pates the point must be made ever more and more plain.
Christianity is a system, a complete outlook upon the world, conceived
as a whole. If its leading concept, the belief in God, is wrenched
from it, the whole is destroyed; nothing vital remains in our grasp.
Christianity presupposes that man does not and cannot know what is
good or bad for him: the Christian believes in God who, alone, can
know these things. Christian morality is a command, its origin is
transcendental. It is beyond all criticism, all right to criticism;
it is true only on condition that God is truth,--it stands or falls
with the belief in God. If the English really believe that they know
intuitively, and of their own accord, what is good and evil; if,
therefore, they assert that they no longer need Christianity as a
guarantee of morality, this in itself is simply the outcome of the
dominion of Christian valuations, and a proof of the strength and
profundity of this dominion. It only shows that the origin of English
morality has been forgotten, and that its exceedingly relative right to
exist is no longer felt. For Englishmen morality is not yet a problem.


6

_George Sand._--I have been reading the first "_Lettres d'un
Voyageur_:" like everything that springs from Rousseau's influence
it is false, made-up, blown out, and exaggerated! I cannot endure
this bright wall-paper style, any more than I can bear the vulgar
striving after generous feelings. The worst feature about it is
certainly the coquettish adoption of male attri butes by this female,
after the manner of ill-bred schoolboys. And how cold she must have
been inwardly all the while, this insufferable artist! She wound
herself up like a clock--and wrote. As cold as Hugo and Balzac, as
cold as all Romanticists are as soon as they begin to write! And how
self-complacently she must have lain there, this prolific ink-yielding
cow. For she had something German in her (German in the bad sense),
just as Rousseau, her master, had;--something which could only have
been possible when French taste was declining!--and Renan adores her!...


7

_A Moral for Psychologists._ Do not go in for any note-book psychology!
Never observe for the sake of observing! Such things lead to a false
point of view, to a squint, to something forced and exaggerated.
To experience things on purpose--this is not a bit of good. In the
midst of an experience a man should not turn his eyes upon himself;
in such cases any eye becomes the "evil eye." A born psychologist
instinctively avoids seeing for the sake of seeing. And the same holds
good of the born painter. Such a man never works "from nature,"--he
leaves it to his instinct, to his _camera obscura_ to sift and to
define the "fact," "nature," the "experience." The general idea,
the conclusion, the result, is the only thing that reaches his
consciousness. He knows nothing of that wilful process of deducing
from particular cases. What is the result when a man sets about this
matter differently?--when, for instance, after the manner of Parisian
novelists, he goes in for note-book psychology on a large and small
scale? Such a man is constantly spying on reality, and every evening
he bears home a handful of fresh curios.... But look at the result!--a
mass of daubs, at best a piece of mosaic, in any case something heaped
together, restless and garish. The Goncourts are the greatest sinners
in this respect: they cannot put three sentences together which are not
absolutely painful to the eye--the eye of the psychologist. From an
artistic standpoint, nature is no model. It exaggerates, distorts, and
leaves gaps. Nature is the _accident._ To study "from nature" seems to
me a bad sign: it betrays submission, weakness, fatalism--this lying
in the dust before trivial facts is unworthy of a thorough artist. To
see _what is_--is the function of another order of intellects, the
_anti-artistic,_ the matter-of-fact One must know _who_ one is.


8

_Concerning the psychology of the artist_ For art to be possible at
all--that is to say, in order that an sthetic mode of action and of
observation may exist, a certain preliminary physiological state is
indispensable _ecstasy._[1] This state of ecstasy must first have
intensified the susceptibility of the whole machine otherwise, no art
is possible. All kinds of ecstasy, however differently produced, have
this power to create art, and above all the state dependent upon sexual
excitement--this most venerable and primitive form of ecstasy. The same
applies to that ecstasy which is the outcome of all great desires,
all strong passions; the ecstasy of the feast, of the arena, of the
act of bravery, of victory, of all extreme action; the ecstasy of
cruelty; the ecstasy of destruction; the ecstasy following upon certain
meteorological influences, as for instance that of spring-time, or upon
the use of narcotics; and finally the ecstasy of will, that ecstasy
which results from accumulated and surging will-power.--The essential
feature of ecstasy is the feeling of increased strength and abundance.
Actuated by this feeling a man gives of himself to things, _he
forces_ them to partake of his riches, he does violence to them--this
proceeding is called _idealising._ Let us rid ourselves of a prejudice
here: idealising does not consist, as is generally believed, in a
suppression or an elimination of detail or of unessential features.
A stupendous _accentuation_ of the principal characteristics is by
far the most decisive factor at work, and in consequence the minor
characteristics vanish.


9

In this state a man enriches everything from out his own abundance:
what he sees, what he wills, he sees distended, compressed, strong,
overladen with power. He transfigures things until they reflect his
power,--until they are stamped with his perfection. This compulsion
to transfigure into the beautiful is--Art Everything--even that which
he is not,--is nevertheless to such a man a means of rejoicing over
himself; in Art man rejoices over himself as perfection.--It is
possible to imagine a contrary state, a specifically anti-artistic
state of the instincts,--a state in which a man impoverishes,
attenuates, and draws the blood from everything. And, truth to tell,
history is full of such anti-artists, of such creatures of low
vitality who have no choice but to appropriate everything they see
and to suck its blood and make it thinner. This is the case with the
genuine Christian, Pascal for instance. There is no such thing as a
Christian who is also an artist ... Let no one be so childish as to
suggest Raphael or any homeopathic Christian of the nineteenth century
as an objection to this statement: Raphael said Yea, Raphael _did_
Yea,--consequently Raphael was no Christian.


10

What is the meaning of the antithetical concepts _Apollonian_ and
_Dionysian_ which I have introduced into the vocabulary of sthetic, as
representing two distinct modes of ecstasy?--Apollonian ecstasy acts
above all as a force stimulating the eye, so that it acquires the power
of vision. The painter, the sculptor, the epic poet are essentially
visionaries. In the Dionysian state, on the other hand, the whole
system of passions is stimulated and intensified, so What it discharges
itself by all the means of expression at once, and vents all its power
of representation, of imitation, of transfiguration, of transformation,
together with every kind of mimicry and histrionic display at the same
time. The essential feature remains the facility in transforming,
the inability to refrain from reaction (--a similar state to that of
certain hysterical patients, who at the slightest hint assume any
rle). It is impossible for the Dionysian artist not to understand any
suggestion; _I_ no outward sign of emotion escapes him, he possesses
the instinct of comprehension and of divination in the highest degree,
just as he is capable of the most perfect art of communication. He
enters into every skin, into every passion: he is continually changing
himself. Music as we understand it to-day is likewise a general
excitation and discharge of the emotions; but, notwithstanding this, it
is only the remnant of a much richer world of emotional expression, a
mere residuum of Dionysian histrionism. For music to be made possible
as a special art, quite a number of senses, and particularly the
muscular sense, had to be paralysed (at least relatively: for all
rhythm still appeals to our muscles to a certain extent):. and thus man
no longer imitates and represents physically everything he feels, as
soon as he feels it Nevertheless that is the normal Dionysian state,
and in any case its primitive state. Music is the slowly attained
specialisatio of this state at the cost of kindred capacities.


11

The actor, the mime, the dancer, the musician, and the lyricist, are
in their instincts fundamentally related; but they have gradually
specialised in their particular branch, and become separated--even
to the point of contradiction. The lyricist remained united with the
musician for the longest period of time; and the actor with the dancer.
The architect manifests neither a Dionysian nor an Apollonian state: In
his case it is the great act of will, the will that moveth mountains,
the ecstasy of the great will which aspires to art The most powerful
men have always inspired architects; the architect has always been
under the suggestion of power. In the architectural structure, man's
pride, man's triumph over gravitation, man's will to power, assume
a visible form. Architecture is a sort of oratory of power by means
of forms. Now it is persuasive, even flattering, and at other times
merely commanding. The highest sensation of power and security finds
expression in grandeur of style. That power which no longer requires to
be proved, which scorns to please; which responds only with difficulty;
which feels no witnesses around it; which is oblivious of the fact
that it is being opposed; which relies on itself fatalistically, and
is a law among laws:--such power expresses itself quite naturally in
grandeur of style.


12

I have been reading the life of Thomas Carlyle, that unconscious and
involuntary farce, that heroico-moral interpretation of dyspeptic
moods.--Carlyle, a man of strong words and attitudes, a rhetorician by
necessity, who seems ever to be tormented by the desire of finding some
kind of strong faith, and by his inability to do so (--in this respect
a typical Romanticist!). To yearn for a strong faith is not the proof
of a strong faith, but rather the reverse. If a man have a strong faith
he can indulge in the luxury of scepticism; he is strong enough, firm
enough, well-knit enough for such a luxury. Carlyle stupefies something
in himself by means of the _fortissimo_ of his reverence for men of a
strong faith, and his rage over those who are less foolish: he is in
sore need of noise. An attitude of constant and passionate dishonesty
towards himself--this is his _proprium;_ by virtue of this he is and
remains interesting.--Of course, in England he is admired precisely
on account of his honesty. Well, that is English; and in view of the
fact that the English are the nation of consummate cant, it is not only
comprehensible but also very natural. At bottom, Carlyle is an English
atheist who makes it a point of honour not to be one.


13

_Emerson._--He is much more enlightened, much broader, more versatile,
and more subtle than Carlyle; but above all, he is happier. He is one
who instinctively lives on ambrosia and who leaves the indigestible
parts of things on his plate. Compared with Carlyle he is a man of
taste.--Carlyle, who was very fond of him, nevertheless declared that
"he does not give us enough to chew." This is perfectly true but
it is not unfavourable to Emerson.--Emerson possesses that kindly
intellectual cheerfulness which deprecates overmuch seriousness; he
has absolutely no idea of how old he is already, and how young he will
yet be,--he could have said of himself, in Lope de Vega's words: "_yo
me sucedo a mi mismo._" His mind is always finding reasons for being
contented and even thankful; and at times he gets preciously near to
that serene superiority of the worthy bourgeois who returning from an
amorous rendezvous _tamquam re bene gesta,_ said gratefully "_Ut desint
vires, tamen est laudanda voluptas._"--


14

_Anti-Darwin._--As to the famous "struggle for existence," it seems to
me, for the present, to be more of an assumption than a fact. It does
occur, but as an exception. The general condition of life! is not one
of want or famine, but rather of riches, of lavish luxuriance, and even
of absurd prodigality,--where there is a struggle, it is a struggle
for power. We should not confound Malthus with nature.--Supposing,
however, that this struggle exists,--and it does indeed occur,--its
result is unfortunately the very reverse of that which the Darwinian
school seems to desire, and of that which in agreement with them we
also might desire: that is to say, it is always to the disadvantage
of the strong, the privileged, and the happy exceptions. Species
do not evolve towards perfection: the weak always prevail over the
strong--simply because they are the majority, and because they are also
the more crafty. Darwin forgot the intellect (--that is English!), the
weak have more intellect. In order to acquire intellect, one must be in
need of it. One loses it when one no longer needs it. He who possesses
strength flings intellect to the deuce (--"let it go hence!"[2]
say the Germans of the present day, "the _Empire_ will remain").
As you perceive, intellect to me means caution, patience, craft,
dissimulation, great self-control, and everything related to mimicry
(what is praised nowadays as virtue is very closely related the latter).


15

_Casuistry of a Psychologist._--This man knows mankind: to what purpose
does he study his fellows? He wants to derive some small or even
great advantages from them,--he is a politician!... That man yonder
is also well versed in human nature: and ye tell me that he wishes to
draw no personal profit from his knowledge, that he is a thoroughly
disinterested person? Examine him a little more closely! Maybe he
wishes to derive a more wicked advantage from his possession; namely,
to feel superior to men, to be able to look down upon them, no longer
to feel one of them. This "disinterested person" is a despiser of
mankind; and the former is of a more humane type, whatever appearances
may seem to say to the contrary. At least he considers himself the
equal of those about him, at least he classifies himself with them.


16

_The psychological tact_ of Germans seems to me to have been set in
doubt by a whole series of cases which my modesty forbids me to
enumerate. In one case at least I shall not let the occasion slip
for substantiating my contention: I bear the Germans a grudge for
having made a mistake about Kant and his "backstairs philosophy," as
I call it. Such a man was not the type of intellectual uprightness.
Another thing I hate to hear is a certain infamous "and": the Germans
say, "Goe the _and_ Schiller,"--I even fear that they say, "Schiller
and Goethe." ... Has nobody found Schiller out yet?--But there are
other "ands" which are even more egregious. With my own ears I have
heard--only among University professors, it is true!--men speak of
"Schopenhauer _and_ Hartmann." ...[3]


17

The most intellectual men, provided they are also the most courageous,
experience the most excruciating tragedies: but on that very account
they honour life, because it confronts them with its most formidable
antagonism.


18

Concerning "_the Conscience of the Intellect_" Nothing seems to me
more uncommon to-day than genuine hypocrisy. I strongly suspect that
this growth is unable to flourish in the mild climate of our culture.
Hypocrisy belongs to an age of strong faith,--one in which one does
not lose one's own faith in spite of the fact that one has to make
an outward show of holding another faith. Nowadays a man gives it
up; or, what is still more common, he acquires a second faith,--in
any case, however, he remains honest. Without a doubt it is possible
to have a much larger number of convictions at present, than it was
formerly: _possible_--that is to say, allowable,--that is to say,
_harmless._ From this there arises an attitude of toleration towards
one's self. Toleration towards one's self allows of a greater number
of convictions: the latter live comfortably side by side, and they
take jolly good care, as all the world does to-day, not to compromise
themselves. How does a man compromise himself to-day? When he is
consistent; when he pursues a straight course; when he has anything
less than five faces; when he is genuine.... I very greatly fear that
modern man is much too fond of comfort for certain vices; and the
consequence is that the latter are dying out. Everything evil which
is the outcome of strength of will--and maybe there is nothing evil
without the strengh of will,--degenerates, in our muggy atmosphere,
into virtue. The few hypocrites I have known only imitated hypocrisy:
like almost every tenth man to-day, they were actors.--


19

_Beautiful and Ugly:_--Nothing is more relative, let us say, more
restricted, than our sense of the beautiful. He who would try to
divorce it from the delight man finds in his fellows, would immediately
lose his footing. "Beauty in itself," is simply a word, it is not even
a concept. In the beautiful, man postulates himself as the standard of
perfection; in exceptional cases he worships himself as that standard.
A species has no other alternative than to say "yea" to itself alone,
in this way. Its lowest instinct, the instinct of self-preservation and
self-expansion, still radiates in such sublimities. Man imagines the
world itself to be overflowing with beauty,--he forgets that he is the
cause of it all. He alone has endowed it with beauty. Alas! and only
with human all-too-human beauty! Truth to tell man reflects himself in
things, he thinks everything beautiful that throws his own image back
at him. The judgment "beautiful" is the "vanity of his species." ...
A little demon of suspicion may well whisper into the sceptic's ear:
is the world really beautified simply because man thinks it beautiful?
He has only humanised it--that is all. But nothing, absolutely nothing
proves to us that it is precisely man who is the proper model of
beauty. Who knows what sort of figure he would cut in the eyes of a
higher judge of taste? He might seem a little _outr_? perhaps even
somewhat amusing? perhaps a trifle arbitrary? "O Dionysus, thou divine
one, why dost thou pull mine ears?" Ariadne asks on one occasion of
her philosophic lover, during one of those famous conversations on the
island of Naxos. "I find a sort of humour in thine ears, Ariadne: why
are they not a little longer?"


20

Nothing is beautiful; man alone is beautiful: all sthetic rests on
this piece of ingenuousness, it is the first axiom of this science.
And now let us straightway add the second to it: nothing is ugly save
the degenerate man,--within these two first principles the realm of
sthetic judgments is confined. From the physiological standpoint,
everything ugly weakens and depresses man. It reminds him of decay,
danger, impotence; he literally loses strength in its presence. The
effect of ugliness may be gauged by the dynamometer. Whenever man's
spirits are downcast, it is a sign that he scents the proximity of
something "ugly." His feeling of power, his will to power, his courage
and his pride--these things collapse at the sight of what is ugly, and
rise at the sight of what is beautiful. In both cases an inference is
drawn; the premises to which are stored with extra ordinary abundance
in the instincts. Ugliness is understood to signify a hint and a
symptom of degeneration: that which reminds us however remotely of
degeneracy, impels us to the judgment "ugly." Every sign of exhaustion,
of gravity, of age, of fatigue; every kind of constraint, such as
cramp, or paralysis; and above all the smells, colours and forms
associated with decomposition and putrefaction, however much they may
have been attenuated into symbols,--all these things provoke the same
reaction which is the judgment "ugly." A certain hatred expresses
itself here: what is it that man hates? Without a doubt it is the
_decline of his type._ In this regard his hatred springs from the
deepest instincts of the race: there is horror, caution, profundity and
far-reaching vision in this hatred,--it is the most profound hatred
that exists. On its account alone Art is profound.


21

_Schopenhauer._--Schopenhauer, the last German who is to be reckoned
with (--who is a European event like Goethe, Hegel, or Heinrich Heine,
and who is not merely local, national), is for a psychologist a case
of the first rank: I mean as a malicious though masterly attempt to
enlist on the side of a general nihilistic depreciation of life, the
very forces which are opposed to such a movement,--that is to say, the
great self-affirming powers of the "will to live," the exuberant forms
of life itself. He interpreted Art, heroism, genius, beauty, great
sympathy, knowledge, the will to truth, and tragedy, one after the
other, as the results of the denial, or of the need of the denial, of
the "will"--the greatest forgery, Christianity always excepted, which
history has to show. Examined more carefully, he is in this respect
simply the heir of the Christian interpretation; except that he knew
how to approve in a Christian fashion (_i.e._, nihilistically) even
of the great facts of human culture, which Christianity completely
repudiates. (He approved of them as paths to "salvation," as
preliminary stages to "salvation," as _appetisers_ calculated to arouse
the desire for "salvation.")


22

Let me point to one single instance. Schopenhauer speaks of beauty with
melancholy ardour,--why in sooth does he do this? Because in beauty
he sees a bridge on which one can travel further, or which stimulates
one's desire to travel further. According to him it constitutes a
momentary emancipation from the "will"--it lures to eternal salvation.
He values it more particularly as a deliverance from the "burning core
of the will" which is sexuality,--in beauty he recognises the negation
of the procreative instinct. Singular Saint! Some one contradicts thee;
I fear it is Nature. Why is there beauty of tone, colour, aroma, and
of rhythmic movement in Nature at all? What is it forces beauty to the
fore? Fortunately, too, a certain philosopher contradicts him. No less
an authority than the divine Plato himself (thus does Schopenhauer
call him), upholds another proposition: that all beauty lures to
procreation,--that this precisely is the chief characteristic of its
effect, from the lowest sensuality to the highest spirituality.


23

Plato goes further. With an innocence for which a man must be Greek
and not "Christian," he says that there would be no such thing as
Platonic philosophy if there were not such beautiful boys in Athens:
it was the sight of them alone that set the soul of the philosopher
reeling with erotic passion, and allowed it no rest until it had
planted the seeds of all lofty things in a soil so beautiful. He
was also a singular saint!--One scarcely believes one's ears, even
supposing one believes Plato. At least one realises that philosophy was
pursued differently in Athens; above all, publicly. Nothing is less
Greek than the cobweb-spinning with concepts by an anchorite, _amor
intellectualis dei_ after the fashion of Spinoza. Philosophy according
to Plato's style might be defined rather as an erotic competition, as a
continuation and a spiritualisation of the old agonal gymnastics and
the conditions on which they depend.... What was the ultimate outcome
of this philosophic eroticism of Plato's? A new art-form of the Greek
_Agon,_ dialectics.--In opposition to Schopenhauer and to the honour of
Plato, I would remind you that all the higher culture and literature of
classical France, as well, grew up on the soil of sexual interests. In
all its manifestations you may look for gallantry, the senses, sexual
competition, and "woman," and you will not look in vain.


24

_L'Art pour l'Art._--The struggle against a purpose in art is always a
struggle against the moral tendency in art, against its subordination
to morality. _L'art pour l'art_ means, "let morality go to the devil!"
--But even this hostility betrays the preponderating power of the moral
prejudice. If art is deprived of the purpose of preaching morality
and of improving mankind, it does not by any means follow that art is
absolutely pointless, purposeless, senseless, in short _l'art pour
l'art_--a snake which bites its own tail. "No purpose at all is better
than a moral purpose!"--thus does pure passion speak. A psychologist,
on the other hand, puts the question: what does all art do? does it
not praise? does it not glorify? does it not select? does it not
bring things into prominence? In all this it streng thens or weakens
certain valuations. Is this only a secondary matter? an accident?
something in which the artist's instinct has no share? Or is it not
rather the very prerequisite which enables the artist to accomplish
something?... Is his most fundamental instinct concerned with art?
Is it not rather concerned with the purpose of art, with life? with
a certain desirable kind of life? Art is the great stimulus to life;
how can it be regarded as purpose less, as pointless, as _l'art pour
l'art?_--There still remains one question to be answered: Art also
reveals much that is ugly, hard and questionable in life,--does it
not thus seem to make life intolerable?--And, as a matter of fact,
there have been philosophers who have ascribed this function to art.
According to Schopenhauer's doctrine, the general object of art was to
"free one from the Will"; and what he honoured as the great utility
of tragedy, was that it "made people more resigned."--But this, as
I have already shown, is a pessimistic standpoint; it is the "evil
eye": the artist himself must be appealed to. What is it that the soul
of the tragic artist communicates to others? Is it not precisely his
fearless attitude towards that which is terrible and questionable?
This attitude is in itself a highly desirable one; he who has once,
experienced it honours it above everything else. He communicates it. He
must communicate, provided he is an artist and a genius in the art of
communication A courageous and free spirit, in the presence of a mighty
foe, in the presence of a sublime misfortune, and face to face with a
problem that inspires horror--this is the triumphant attitude which
the tragic artist selects and which he glorifies. The martial elements
in our soul celebrate their Saturnalia in tragedy; he who is used to
suffering, he who looks out for suffering, the heroic man, extols his
existence by means of tragedy,--to him alone does the tragic artist
offer this cup of sweetest cruelty.--


25

To associate in an amiable fashion with anybody; to keep the house of
one's heart open to all, is certainly liberal: but it is nothing else.
One can recognise the hearts that are capable of noble hospitality, by
their wealth of screened windows and closed shutters: they keep their
best rooms empty. Whatever for?--Because they are expecting guests who
are somebodies.


26

We no longer value ourselves sufficiently highly when we communicate
our soul's content. Our real experiences are not at all garrulous. They
could not communicate themselves even if they wished to. They are at a
loss to find words for such confidences. Those things for which we find
words, are things wehave already overcome. In all speech there lies
an element of contempt. Speech, it would seem, was only invented for
average, mediocre and communicable things.--Every spoken word proclaims
the speaker vulgarised--(Extract from a moral code for deaf-and-dumb
people and other philosophers.)


27

"This picture is perfectly beautiful!"[4] The dissatisfied and
exasperated literary woman with a desert in her heart and in her belly,
listening with agonised curiosity every instant to the imperative
which whispers to her from the very depths of her being: _aut liberi,
aut libri:_ the literary woman, sufficiently educated to understand the
voice of nature, even when nature speaks Latin, and moreover enough
of a peacock and a goose to speak even French with herself in secret
"_Je me verrai, je me lirai, je m'extasierai et je dirai: Possible, que
j'aie eu tant d'esprit?_" ...


28

The objective ones speak.--"Nothing comes more easily to us, than to
be wise, patient, superior. We are soaked in the oil of indulgence and
of sympathy, we are absurdly just we forgive everything. Precisely on
that account we should be severe with ourselves; for that very reason
we ought from time to time to go in for a little emotion, a little
emotional vice. It may seem bitter to us; and between ourselves we may
even laugh at the figure which it makes us cut But what does it matter?
We have no other kind of self-control left. This is our asceticism, our
manner of performing penance." _To become personal_--the virtues of the
"impersonal and objective one."


29

_Extract from a doctor's examination paper.--_"What is the task of all
higher schooling?"--To make man into a machine. "What are the means
employed?"--He must learn how to be bored. "How is this achieved?"--By
means of the concept duty. "What example of duty has he before his
eyes?"--The philologist: it is he who teaches people how to swat.
"Who is the perfect man?"--The Government official. "Which philosophy
furnishes the highest formula for the Government official?"--Kant's
philosophy: the Government official as thing-in-itself made judge over
the Government official as appearance.


30

_The right to Stupidity._--The worn-out worker, whose breath is
slow, whose look is good-natured, and who lets things slide just as
they please: this typical figure which in this age of labour (and
of "Empire!") is to be met with in all classes of society, has now
begun to appropriate even Art, including the book, above all the
newspaper,--and how much more so beautiful nature, Italy! This man
of the evening, with his "savage instincts lulled," as Faust has it;
needs his summer holiday, his sea-baths, his glacier, his Bayreuth.
In such ages Art has the right to be _purely foolish,_--as a sort of
vacation for spirit, wit and sentiment. Wagner understood this. Pure
foolishness[5] is a pick-me-up....


31

_Yet another problem of diet._--The means with which Julius Csar
preserved himself against sickness and headaches: heavy marches,
the simplest mode of living, uninterrupted sojourns in the open
air, continual hardships,--generally speaking these are the
self-preservative and self-defensive measures against the extreme
vulnerability of those subtle machines working at the highest
pressure, which are called geniuses.


32

_The Immoralist speaks._--Nothing is more distasteful to true
philosophers than man when he begins to wish.... If they see man only
at his deeds; if they see this bravest, craftiest and most enduring
of animals even inextricably entangled in disaster, how admirable he
then appears to them! They even encourage him.... But true philosophers
despise the man who wishes, as also the "desirable" man--and all the
desiderata and _ideals_ of man in general. If a philosopher could be a
nihilist, he would be one; for he finds only nonentity behind all human
ideals. Or, not even nonentity, but vileness, absurdity, sickness,
cowardice, fatigue and all sorts of dregs from out the quaffed goblets
of his life.... How is it that man, who as a reality is so estimable,
ceases from deserving respect the moment he begins to desire? Must he
pay for being so perfect as a reality? Must he make up for his deeds,
for the tension of spirit and will which underlies all his deeds, by an
eclipse of his powers in matters of the imagination and in absurdity?
Hitherto the history of his desires has been the _partie honteuse_ of
mankind: one should take care not to read too deeply in this history.
That which justifies man is his reality,--it will justify him to all
eternity. How much more valuable is a real man than any other man
who is merely the phantom of desires, of dreams of stinks and of
lies?--than any kind of ideal man? ... And the ideal man, alone, is
what the philosopher cannot abide.


33

_The Natural Value of Egoism._--Selfishness has as much value as the
physiological value of him who practises it: its worth may be great,
or it may be worthless and contemptible. Every individual may be
classified according to whether he represents the ascending or the
descending line of life. When this is decided, a canon is obtained
by means of which the value of his selfishness may be determined.
If he represent the ascending line of life, his value is of course
extraordinary--and for the sake of the collective life which in him
makes one step _forward,_ the concern about his maintenance, about
procuring his _optimum_ of conditions may even be extreme. The human
unit, the "individual," as the people and the philosopher have always
understood him, is certainly an error: he is nothing in himself, no
atom, no "link in the chain," no mere heritage from the past,--he
represents the whole direct line of mankind up to his own life....
If he represent declining development, decay, chronic degeneration,
sickness (--illnesses are on the whole already the outcome of decline,
and not the cause thereof), he is of little worth, and the purest
equity would have him _take away_ as little as possible from those who
are lucky strokes of nature. He is then only a parasite upon them....


34

_The Christian and the Anarchist._--When the anarchist, as the
mouthpiece of the decaying strata of society, raises his voice in
splendid indignation for "right," "justice," "equal rights," he
is only groaning under the burden of his ignorance, which cannot
understand _why_ he actually suffers,--what his poverty consists
of--the poverty of life. An instinct of causality is active in
him: someone must be responsible for his being so ill at ease. His
"splendid indignation" alone relieves him somewhat, it is a pleasure
for all poor devils to grumble--it gives them a little intoxicating
sensation of power. The very act of complaining, the mere fact that one
bewails one's lot, may lend such a charm to life that on that account
alone, one is ready to endure it. There is a small dose of revenge in
every lamentation. One casts one's afflictions, and, under certain
circumstances, even one's baseness, in the teeth of those who are
different, as if their condition were an injustice, an _iniquitous_
privilege. "Since I am _a blackguard_ you ought to be one too." It is
upon such reasoning that revolutions are based.--To bewail one's lot
is always despicable: it is always the outcome of weakness. Whether
one ascribes one's afflictions to others or to _one's self,_ it is all
the same. The socialist does the former, the Christian, for instance,
does the latter. That which is common to both attitudes, or rather
that which is equally ignoble in them both, is the fact that somebody
must be to _blame_ if one suffers--in short that the sufferer drugs
himself with the honey of revenge to allay his anguish. The objects
towards which this lust of vengeance, like a lust of pleasure, are
directed, are purely accidental causes. In all directions the sufferer
finds reasons for cooling his petty passion for revenge. If he is a
Christian, I repeat, he finds these reasons in himself. The Christian
and the Anarchist--both are decadents. But even when the Christian
condemns, slanders, and sullies the world, he is actuated by precisely
the same instinct as that which leads the socialistic workman to curse,
calumniate and cast dirt at society. The last "Judgment" itself is
still the sweetest solace to revenge--revolution, as the socialistic
workman expects it, only thought of as a little more remote.... The
notion of a "Beyond," as well--why a Beyond, if it be not a means of
splashing mud over a "Here," over this world? ...


35

_A Criticism of the Morality of Decadence._--An "altruistic"
morality, a morality under which selfishness withers, is in all
circumstances a bad sign. This is true of individuals and above
all of nations. The best are lacking when selfishness begins to be
lacking. Instinctively to select that which is harmful to one, to be
_lured_ by "disinterested" motives,--these things almost provide the
formula for decadence. "Not to have one's own interests at heart"
--this is simply a moral fig-leaf concealing a very different fact, a
physiological one, to wit:--"I no longer know how to find what is to my
interest."... Disintegration of the instincts!--All is up with man when
he becomes altruistic.--Instead of saying ingenuously "I am no longer
any good," the lie of morality in the decadent's mouth says: "Nothing
is any good,--life is no good."--A judgment of this kind ultimately
becomes a great danger; for it is infectious, and it soon flourishes
on the polluted soil of society with tropical luxuriance, now as a
religion (Christianity), anon as a philosophy (Schopenhauerism). In
certain circumstances the mere effluvia of such a venomous vegetation,
springing as it does out of the very heart of putrefaction, can poison
life for thousands and thousands of years.


36

_A moral for doctors._--The sick man is a parasite of society. In
certain cases it is indecent to go on living. To continue to vegetate
in a state of cowardly dependence upon doctors and special treatments,
once the meaning of life, the right to life, has been lost, ought to
be regarded with the greatest contempt by society. The doctors, for
their part, should be the agents for imparting this contempt,--they
should no longer prepare prescriptions, but should every day administer
a fresh dose of _disgust_ to their patients. A new responsibility
should be created, that of the doctor--the responsibility of ruthlessly
suppressing and eliminating _degenerate_ life, in all cases in which
the highest interests of life itself, of ascending life, demand such
a course--for instance in favour of the right of procreation, in
favour of the right of being born, in favour of the right to live.
One should die proudly when it is no longer possible to live proudly.
Death should be chosen freely,--death at the right time, faced clearly
and joyfully and embraced while one is surrounded by one's children
and other witnesses. It should be affected in such a way that a proper
farewell is still possible, that he who is about to take leave of us
is still _himself,_ and really capable not only of valuing what he
has achieved and willed in life, but also of _summing-up_ the value
of life itself. Everything precisely the opposite of the ghastly
comedy which Christianity has made of the hour of death. We should
never forgive Christianity for having so abused the weakness of the
dying man as to do violence to his conscience, or for having used
his manner of dying as a means of valuing both man and his past--In
spite of all cowardly prejudices, it is our duty, in this respect,
above all to reinstate the proper--that is to say, the physiological,
aspect of so-called _natural_ death, which after all is perfectly
"unnatural" and nothing else than suicide. One never perishes through
anybody's fault but one's own. The only thing is that the death which
takes place in the most contemptible circumstances, the death that
is not free, the death which occurs at the wrong time, is the death
of a coward. Out of the very love one bears to life, one should wish
death to be different from this--that is to say, free, deliberate, and
neither a matter of chance nor of surprise. Finally let me whisper a
word of advice to our friends the pessimists and all other decadents.
We have not the power to prevent ourselves from being born: but this
error--for sometimes it is an error--can be rectified if we choose. The
man who does away with himself, performs the most estimable of deeds:
he almost deserves to live for having done so. Society--nay, life
itself, derives more profit from such a deed than from any sort of life
spent in renunciation, anmia and other virtues,--at least the suicide
frees others from the sight of him, at least he removes one objection
against life. Pessimism _pur et vert,_ can _be proved only_ by the
self-refutation of the pessimists themselves: one should go a step
further in one's consistency; one should not merely deny life with
"The World as Will and Idea," as Schopenhauer did; one should in the
first place _deny Schopenhauer._ ... Incidentally, Pessimism, however
infectious it may be, does not increase the morbidness of an age or of
a whole species; it is rather the expression of that morbidness. One
falls a victim to it in the same way as one falls a victim to cholera;
one must already be predisposed to the disease. Pessimism in itself
does not increase the number of the world's _decadents_ by a single
unit. Let me remind you of the statistical fact that in those years in
which cholera rages, the total number of deaths does not exceed that of
other years.


37

_Have we become more moral?_--As might have been expected, the whole
_ferocity_ of moral stultification, which, as is well known, passes
for morality itself in Germany, hurled itself against my concept
"Beyond Good and Evil." I could tell you some nice tales about this.
Above all, people tried to make me see the "incontestable superiority"
of our age in regard to moral sentiment, and the _progress_ we had
made in these matters. Compared with us, a Csar Borgia was by no
means to be represented as "higher man," the sort of _Superman,_
which I declared him to be. The editor of the Swiss paper the _Bund_
went so far as not only to express his admiration for the courage
displayed by my enterprise, but also to pretend to "understand" that
the intended purpose of my work was to abolish all decent feeling.
Much obliged!--In reply, I venture to raise the following question:
_have we really become more moral?_ The fact that everybody believes
that we have is already an objection to the belief. We modern men,
so extremely delicate and susceptible, full of consideration one for
the other, actually dare to suppose that the pampering fellow-feeling
which we all display, this unanimity which we have at last acquired
in sparing and helping and trusting one another marks a definite step
forward, and shows us to be far ahead of the man of the Renaissance.
But every age thinks the same, it is _bound_ to think the same. This
at least, is certain, that we should not dare to stand amid the
conditions which prevailed at the Renaissance, we should not even dare
to imagine ourselves in those conditions: our nerves could not endure
that reality, not to speak of our muscles. The inability to do this
however does not denote any progress; but simply the different and
more senile quality of our particular nature, its greater weakness,
delicateness, and susceptibility, out of which a morality _more rich
in consideration_ was bound to arise. If we imagine our delicateness
and senility, our physiological decrepitude as non-existent, our
morality of "humanisation" would immediately lose all value--no
morality has any value _per se_--it would even fill us with scorn. On
the other hand, do not let us doubt that we moderns, wrapped as we are
in the thick cotton wool of our humanitarianism which would shrink
even from grazing a stone, would present a comedy to Csar Borgia's
contemporaries which would literally make them die of laughter. We are
indeed, without knowing it, exceedingly ridiculous with our modern
"virtues." ... The decline of the instincts of hostility and of
those instincts that arouse suspicion,--for this if anything is what
constitutes our progress--is only one of the results manifested by
the general decline in _vitality_: it requires a hundred times more
trouble and caution to live such a dependent and senile existence.
In such circumstances everybody gives everybody else a helping hand,
and, to a certain extent, everybody is either an invalid or an
invalid's attendant. This is then called "virtue": among those men
who knew a different life--that is to say, a fuller, more prodigal,
more superabundant sort of life, it might have been called by another
name,--possibly "cowardice," or "vileness," or "old woman's morality."
... Our mollification of morals--this is my cry; this it you will is
my _innovation_--is the outcome of our decline; conversely hardness
and terribleness in morals may be the result of a surplus of life.
When the latter state prevails, much is dared, much is challenged,
and much is also _squandered_. That which formerly was simply the
salt of life, would now be our _poison_. To be indifferent--even this
is a form of strength--for that, likewise, we are too senile, too
decrepit: our morality of fellow-feeling, against which I was the
first to raise a finger of warning, that which might be called _moral
impressionism_, is one symptom the more of the excessive physiological
irritability which is peculiar to everything decadent. That movement
which attempted to introduce itself in a scientific manner on the
shoulders of Schopenhauer's morality of pity--a very sad attempt!--is
in its essence the movement of decadence in morality, and as such
it is intimately related to Christian morality. Strong ages and
noble cultures see something contemptible in pity, in the "love of
one's neighbour," and in a lack of egoism and of self-esteem.--Ages
should be measured according to their _positive forces_;--valued
by this standard that prodigal and fateful age of the Renaissance,
appears as the last _great_ age, while we moderns with our anxious
care of ourselves and love of our neighbours, with all our unassuming
virtues of industry, equity, and scientific method--with our lust of
collection, of economy and of mechanism--represent a _weak_ age....
Our virtues are necessarily determined, and are even stimulated, by our
weakness. "Equality," a certain definite process of making everybody
uniform, which only finds its expression in the theory of equal rights,
is essentially bound up with a declining culture: the chasm between
man and man, class and class, the multiplicity of types, the will to
be one's self, and to distinguish one's self--that, in fact, which I
call the _pathos of distance_ is proper to all _strong_ ages. The force
of tension,--nay, the tension itself, between extremes grows slighter
every day,--the extremes themselves are tending to become obliterated
to the point of becoming identical. All our political theories and
state constitutions, not by any means excepting "The German Empire,"
are the logical consequences, the necessary consequences of decline;
the unconscious effect of _decadence_ has begun to dominate even the
ideals of the various sciences. My objection to the whole of English
and French sociology still continues to be this, that it knows only
the _decadent form_ of society from experience, and with perfectly
childlike innocence takes the instincts of decline as the norm, the
standard, of sociological valuations. _Descending_ life, the decay
of all organising power--that is to say, of all that power which
separates, cleaves gulfs, and establishes rank above and below,
formulated itself in modern sociology as _the_ ideal. Our socialists
are decadents: but Herbert Spencer was also a _decadent,_--he saw
something to be desired in the triumph of altruism!...


38

_My Concept of Freedom._--Sometimes the value of a thing does not lie
in that which it helps us to achieve, but in the amount we have to
pay for it,--what it _costs_ us. For instance, liberal institutions
straightway cease from being liberal, the moment they are soundly
established: once this is attained no more grievous and more thorough
enemies of freedom exist than liberal institutions! One knows, of
course, what they bring about: they undermine the Will to Power,
they are the levelling of mountain and valley exalted to a morality,
they make people small, cowardly and pleasure-loving,--by means of
them the gregarious animal invariably triumphs. Liberalism, or, in
plain English, the _transformation of mankind into cattle._ The
same institutions, so long as they are fought for, produce quite
other results; then indeed they promote the cause of freedom quite
powerfully. Regarded more closely, it is war which produces these
results, war in favour of liberal institutions, which, as war, allows
the illiberal instincts to subsist. For war trains men to be free.
What in sooth is freedom? Freedom is the will to be responsible
for ourselves. It is to preserve the distance which separates us
from other men. To grow more indifferent to hardship, to severity,
to privation, and even to life itself. To be ready to sacrifice
men for one's cause, one's self included. Freedom denotes that the
virile instincts which rejoice in war and in victory, prevail over
other instincts; for instance, over the instincts of "happiness."
The man who has won his freedom, and how much more so, therefore,
the spirit that has won its freedom, tramples ruthlessly upon that
contemptible kind of comfort which tea-grocers, Christians, cows,
women, Englishmen and other democrats worship in their dreams. The
free man is a _warrior._--How is freedom measured in individuals
as well as in nations? According to the resistance which has to be
overcome, according to the pains which it costs to remain _uppermost._
The highest type of free man would have to be sought where the
greatest resistance has continually to be overcome: five paces away
from tyranny, on the very threshold of the danger of thraldom. This
is psychologically true if, by the word "Tyrants" we mean inexorable
and terrible instincts which challenge the _maximum_ amount of
authority and discipline to oppose them--the finest example of this
is Julius Csar; it is also true politically: just examine the course
of history. The nations which were worth anything, which _got to
be_ worth anything, never attained to that condition under liberal
institutions: _great danger_ made out of them something which deserves
reverence, that danger which alone can make us aware of our resources,
our virtues, our means of defence, our weapons, our _genius,_--which
_compels_ us to be strong _First_ principle: a man must need to be
strong, otherwise he will never attain it.--Those great forcing-houses
of the strong, of the strongest kind of men that have ever existed on
earth, the aristocratic communities like those of Rome and Venice,
understood freedom precisely as I understand the word: as something
that one has and that one has _not,_ as something that one _will_ have
and that one _seizes by force._


39

_A Criticism of Modernity._--Our institutions are no longer any good;
on this point we are all agreed. But the fault does not lie with
them; but with _us._ Now that we have lost all the instincts out
of which institutions grow, the latter on their part are beginning
to disappear from our midst because we are no longer fit for them.
Democracy has always been the death agony of the power of organisation:
already in "Human All-too-Human," Part I., Aph. 472, I pointed out
that modern democracy, together with its half-measures, of which the
"German Empire" is an example, was a decaying form of the State. For
institutions to be possible there must exist a sort of will, instinct,
imperative, which cannot be otherwise than antiliberal to the point of
wickedness: the will to tradition, to authority, to responsibility
for centuries to come, to _solidarity_ in long family lines forwards
and backwards _in infinitum._ If this will is present, something is
founded which resembles the _imperium Romanum;_ or Russia, the _only_
great nation to-day that has some lasting power and grit in her, that
can bide her time, that can still promise something.--Russia the
opposite of all wretched European petty-statism and neuras thenia,
which the foundation of the German Empire has brought to a crisis. The
whole of the Occident no longer possesses those instincts from which
institutions spring, out of which a _future_ grows: maybe nothing is
more opposed to its "modern spirit" than these things. People live
for the present, the live at top speed,--they certainly live without
any sense of responsibility; and this is precisely what they call
"freedom." Everything in institutions which makes them institutions,
is scorned, loathed and repudiated: everybody is in mortal fear of a
new slavery, wherever the word "authority" is so much as whispered.
The decadence of the valuing instinct, both in our politicians and in
our political parties, goes so far, that they instinctively prefer
that which acts as a solvent, that which precipitates the final
catastrophe.... As an example of this behold _modern_ marriage. All
reason has obviously been divorced from modern marriage: but this is
no objection to matrimony itself but to modernity. The rational basis
of marriage--it lay in the exclusive legal responsibility of the man:
by this means some ballast was laid in the ship of matrimony, whereas
nowadays it has a list, now on this side, now on that The rational
basis of marriage--it lay in its absolute indissolubleness: in this way
it was given a gravity which knew how to make its influence felt, in
the face of the accident of sentiment, passion and momentary impulse:
it lay also in the fact that the responsibility of choosing the parties
to the contract, lay with the families. By showing ever more and more
favour to love-marriages, the very foundation of matrimony, that which
alone makes it an institution, has been undermined. No institution
ever has been nor ever will be built upon an idiosyncrasy; as I say,
marriage cannot be based upon "love." It can be based upon sexual
desire; upon the instinct of property (wife and child as possessions);
upon the instinct of dominion, which constantly organises for itself
the smallest form of dominion,--the family which _requires_ children
and heirs in order to hold fast, also in the physiological sense, to
a certain quantum of acquired power, influence and wealth, so as to
prepare for lasting tasks, and for solidarity in the instincts from
one century to another. Marriage as an institution presupposes the
affirmation of the greatest and most permanent form of organisation; if
society cannot as a whole _stand security_ for itself into the remotest
generations, marriage has no meaning whatsoever.--Modern marriage _has
lost_ its meaning; consequently it is being abolished.


40

_The question of the Working-man._--The mere fact that there is such
a thing as the question of the working-man is due to stupidity, or at
bottom to degenerate instincts which are the cause of all the stupidity
of modern times. Concerning certain things _no questions ought to be
put:_ the first imperative principle of instinct For the life of me
I cannot see what people want to do with the working-man of Europe,
now that they have made a question of him. He is far too comfortable
to cease from questioning ever more and more, and with ever less
modesty. After all, he has the majority on his side. There is now
not the slightest hope that an unassuming and contented sort of man,
after the style of the Chinaman, will come into being in this quarter:
and this would have been the reasonable course, it was even a dire
necessity. What has been done? Everything has been done with the view
of nipping the very pre-requisite of this accomplishment in the bud,
--with the most frivolous thoughtlessness those selfsame instincts by
means of which a working-class becomes possible, and _tolerable even_
to its members themselves, have been destroyed root and branch. The
working-man has been declared fit for military service; he has been
granted the right of combination, and of voting: can it be wondered at
that he already regards his condition as one of distress (expressed
morally, as an injustice)? But, again I ask, what do people want? If
they desire a certain end, then they should desire the means thereto.
If they will have slaves, then it is madness to educate them to be
masters.


41


"The kind of freedom I do _not_ mean...."[6]--In an age like the
present, it simply adds to one's perils to be left to one's instincts.
The instincts contra diet, disturb, and destroy each other; I have
already defined modernism as physiological self-contradiction. A
reasonable system of education would insist upon at least one of
these instinct-systems being _paralysed_ beneath an iron pressure, in
order to allow others to assert their power, to grow strong, and to
dominate. At present, the only conceivable way of making the individual
possible would be to _prune_ him:--of making him possible--that is to
say, _whole._ The very reverse occurs. Independence, free development,
and _laisser aller_ are clamoured for most violently precisely by
those for whom no restraint _could be too severe_--this is true _in
politics,_ it is true in Art. But this is a symptom of decadence: our
modern notion of "freedom" is one proof the more of the degeneration of
instinct.


42

_Where faith is necessary._--Nothing is more rare among moralists and
saints than uprightness; maybe they say the reverse is true, maybe
they even believe it. For, when faith is more useful, more effective,
more convincing than _conscious_ hypocrisy, by instinct that hypocrisy
forthwith becomes _innocent:_ first principle towards the understanding
of great saints. The same holds good of philosophers, that other order
of saints; their whole business compels them to concede only certain
truths--that is to say, those by means of which their particular trade
receives the _public_ sanction,--to speak "Kantingly": the truths of
_practical_ reason. They know what they _must_ prove; in this respect
they are practical,--they recognise each other by the fact that
they agree upon "certain truths."--"Thou shalt not lie"--in plain
English:--_Beware,_ Mr Philosopher, of speaking the truth....


43

_A quiet hint to Conservatives._--That which we did not know
formerly, and know now, or might know if we chose,--is the fact that
a _retrograde formation,_ a reversion in any sense or degree, is
absolutely impossible. We physiologists, at least, are aware of this.
But all priests and moralists have believed in it,--they wished to
drag and screw man back to a former standard of virtue. Morality has
always been a Procrustean bed. Even the politicians have imitated
the preachers of virtue in this matter. There are parties at the
present day whose one aim and dream is to make all things adopt the
_crab-march._ But not everyone can be a crab. It cannot be helped: we
must go forward,--that is to say step by step further and further into
decadence (--this is my definition of modern "progress"). We can hinder
this development, and by so doing dam up and accumulate degeneration
itself and render it more convulsive, more _volcanic:_ we cannot do
more.


44

_My concept of Genius._--Great men, like great ages, are explosive
material, in which a stupendous amount of power is accumulated;
the first conditions of their existence are always historical and
physiological; they are the outcome of the fact that for long ages
energy has been collected, hoarded up, saved up and preserved for their
use, and that no explosion has taken place. When, the tension in the
bulk has become sufficiently excessive, the most fortuitous stimulus
suffices in order to call "genius," "great deeds," and momentous
fate-into the world. What then is the good of all environment,
historical periods, "_Zeitgeist_" (Spirit of the age) and "public
opinion"?--Take the case of Napoleon. France of the Revolution,
and still more of the period preceding the Revolution, would have
brought forward a type which was the very reverse of Napoleon: it
actually _did_ produce such a type. And because Napoleon was something
different, the heir of a stronger, more lasting and older civilisation
than that which in France was being smashed to atoms he became master
there, he was the only master there. Great men are necessary, the age
in which they appear is a matter of chance; the fact that they almost
invariably master their age is accounted for simply by the fact that
they are stronger, that they are older, and that power has been stored
longer for them. The relation of a genius to his age is that which
exists between strength and weakness and between maturity and youth:
the age is relatively always very much younger, thinner, less mature,
less resolute and more childish. The fact that the general opinion in
France at the present day, is utterly different on this very point (in
Germany too, but that is of no consequence); the fact that in that
country the theory of environment--a regular neuropathic notion--has
become sacrosanct and almost scientific, and finds acceptance even
among the physiologists, is a very bad, and exceedingly depressing
sign. In England too the same belief prevails: but nobody will be
surprised at that. The Englishman knows only two ways of understanding
the genius and the "great man": either _democratically_ in the style
of Buckle, or religiously after the manner of Carlyle.--The danger
which great men and great ages represent, is simply extraordinary;
every kind of exhaustion and of sterility follows in their wake. The
great man is an end; the great age--the Renaissance for instance,--is
an end. The genius--in work and in deed,--is necessarily a squanderer:
the fact that he spends himself constitutes his greatness. The instinct
of self-preservation is as it were suspended in him; the overpowering
pressure of out-flowing energy in him forbids any such protection and
prudence. People call this "self-sacrifice," they praise his "heroism,"
his indifference to his own well-being, his utter devotion to an idea,
a great cause, a father-land: All misunderstandings.... He flows out,
he flows over, he consumes himself, he does not spare himself,--and
does all this with fateful necessity, irrevocably, involuntarily, just
as a river involuntarily bursts its dams. But, owing to the fact that
humanity has been much indebted to such explosives, it has endowed them
with many things, for instance, with a kind of _higher morality_....
This is indeed the sort of gratitude that humanity is capable of: it
_misunderstands_ its benefactors.


45

_The criminal and his like._--The criminal type is the type of the
strong man amid unfavourable conditions, a strong man made sick. He
lacks the wild and savage state, a form of nature and existence which
is freer and more dangerous, in which everything that constitutes
the shield and the sword in the instinct of the strong man, takes
a place by right. Society puts a ban upon his virtues; the most
spirited instincts inherent in him immediately become involved with
the depressing passions, with suspicion, fear and dishonour. But this
is almost the recipe for physiological degeneration. When a man has
to do that which he is best suited to do, which he is most fond of
doing, not only clandestinely, but also with long suspense, caution and
ruse, he becomes anmic; and inasmuch as he is always having to pay
for his instincts in the form of danger, persecution and fatalities,
even his feelings begin to turn against these instincts--he begins to
regard them as fatal. It is society, our tame, mediocre, castrated
society, in which an untutored son of nature who comes to us from his
mountains or from his adventures at sea, must necessarily degenerate
into a criminal. Or almost necessarily: for there are cases in which
such a man shows himself to be stronger than society: the Corsican
Napoleon is the most celebrated case of this. Concerning the problem
before us, Dostoiewsky's testimony is of importance--Dostoiewsky who,
incidentally, was the only psychologist from whom I had anything
to learn: he belongs to the happiest windfalls of my life, happier
even than the discovery of Stendhal. This profound man, who was
right ten times over in esteeming the superficial Germans low, found
the Siberian convicts among whom he lived for many years,--those
thoroughly hopeless criminals for whom no road back to society stood
open--very different from what even he had expected,--that is to say
carved from about the best, hardest and most valuable material that
grows on Russian soil.[7] Let us generalise the case of the criminal;
let us imagine creatures who for some reason or other fail to meet
with public approval, who know that they are regarded neither as
beneficent nor useful,--the feeling of the Chandala, who are aware
that they are not looked upon as equal, but as proscribed, unworthy,
polluted. The thoughts and actions of all such natures are tainted
with a subterranean mouldiness; everything in them is of a paler hue
than in those on whose existence the sun shines. But almost all those
creatures whom, nowadays, we honour and respect, formerly lived in this
semi-sepulchral atmosphere: the man of science, the artist, the genius,
the free spirit, the actor, the business man, and the great explorer.
As long as the _priest_ represented the highest type of man, every
valuable kind of man was depreciated.... The time is coming--this I
guarantee--when he will pass as the _lowest_ type, as our Chandala, as
the falsest and most disreputable kind of man.... I call your attention
to the fact that even now, under the sway of the mildest customs and
usages which have ever ruled on earth or at least in Europe, every
form of standing aside, every kind of prolonged, excessively prolonged
concealment, every unaccustomed and obscure form of existence tends to
approximate to that type which the criminal exemplifies to perfection.
All pioneers of the spirit have, for a while, the grey and fatalistic
mark of the Chandala on their brows: _not_ because they are regarded as
Chandala, but because they themselves feel the terrible chasm which
separates them from all that is traditional and honourable. Almost
every genius knows the "Catilinarian life" as one of the stages in his
development, a feeling of hate, revenge and revolt against everything
that exists, that has ceased to evolve.... Catiline--the early stage of
every Csar.


46

_Here the outlook is free._--When a philosopher holds his tongue it may
be the sign of the loftiness of his soul: when he contradicts himself
it may be love; and the very courtesy of a knight of knowledge may
force him to lie. It has been said, and not without subtlety:--_il
est indigne des grands curs de rpandre le trouble qu'ils
ressentent[8]:_ but it is necessary to add that there may also be
_grandeur de cur_ in not shrinking _from the most undignified
proceeding._ A woman who loves sacrifices her honour; a knight of
knowledge who "loves," sacrifices perhaps his humanity; a God who
loved, became a Jew....


47

_Beauty no accident_--Even the beauty of a race or of a family,
the charm and perfection of all its movements, is attained with
pains: like genius it is the final result of the accumulated work
of generations. Great sacrifices must have been made on the altar
ol good taste, for its sake many things must have been done, and
much must have been left undone--the seventeenth century in France
is admirable for both of these things,--in this century there must
have been a principle of selection in respect to company, locality,
clothing, the gratification of the instinct of sex; beauty must have
been preferred to profit, to habit, to opinion and to indolence. The
first rule of all:--nobody must "let himself go," not even when he is
alone.--Good things are exceedingly costly:; and in all cases the law
obtains that he who possesses them is a different person from him who
is _acquiring_ them. Everything good is an inheritance: that which is
not inherited is imperfect, it is simply a beginning. In Athens at
the time of Cicero--who expresses his surprise at the fact--the men
and youths were by far superior in beauty to the women: but what hard
work and exertions the male sex had for centuries imposed upon itself
in the service of beauty! We must not be mistaken in regard to the
method employed here: the mere discipline of feelings and thoughts
is little better than nil (--it is in this that the great error of
German culture, which is quite illusory, lies): the _body_ must be
persuaded first. The strict maintenance of a distinguished and tasteful
demeanour, the obligation of frequenting only those who do not "let
themselves go," is amply sufficient to render one distinguished and
tasteful: in two or three generations everything has already _taken
deep root._ The fate of a people and of humanity is decided according
to whether they begin culture at the _right place--not_ at the "soul"
(as the fatal superstition of the priests and half-priests would have
it): the right place is the body, demeanour, diet, physiology--the rest
follows as the night the day.... That is why the Greeks remain the
_first event in culture_--they knew and they _did_ what was needful.
Christianity with its contempt of the body is the greatest mishap that
has ever befallen mankind.


48

_Progress in my sense._--I also speak of a "return to nature," although
it is not a process of going back but of going up--up into lofty, free
and even terrible nature and naturalness; such a nature as can play
with great tasks and _may_ play with them.... To speak in a _parable._
Napoleon was an example of a "return to nature," as I understand it
(for instance _in rebus tacticis,_ and still more, as military experts
know, in strategy). But Rousseau--whither did he want to return?
Rousseau this first modern man, idealist and _canaille_ in one person;
who was in need of moral "dignity," in order even to endure the sight
of his own person,--ill with unbridled vanity and wanton self-contempt;
this abortion, who planted his tent on the threshold of modernity,
also wanted a "return to nature"; but, I ask once more, whither did
he wish to return? I hate Rousseau, even _in_ the Revolution itself:
the latter was the historical expression of this hybrid of idealist
and _canaille._ The bloody farce which this Revolution ultimately
became, its "immorality," concerns me but slightly; what I loathe
however is its Rousseauesque _morality_--the so-called "truths" of the
Revolution, by means of which it still exercises power and draws all
flat and mediocre things over to its side. The doctrine of equality!
... But there is no more deadly poison than this; for it _seems_ to
proceed from the very lips of justice, whereas in reality it draws
the curtain down on all justice.... "To equals equality, to unequals
inequality"--that would be the real speech of justice and that which
follows from it "Never make unequal things equal." The fact that so
much horror and blood are associated with this doctrine of equality,
has lent this "modern idea" _par excellence_ such a halo of fire and
glory, that the Revolution as a drama has misled even the most noble
minds.--That after all is no reason for honouring it the more.--I can
see only one who regarded it as it should be regarded--that is to say,
with _loathing;_ I speak of Goethe.


49

_Goethe_.--No mere German, but a European event: a magnificent attempt
to overcome the eighteenth century by means of a return to nature, by
means of an ascent to the naturalness of the Renaissance, a kind of
self-overcoming on the part of the century in question.--He bore the
strongest instincts of this century in his breast: its sentimentality,
and idolatry of nature, its anti-historic, idealistic, unreal, and
revolutionary spirit (--the latter is only a form of the unreal). He
enlisted history, natural science, antiquity, as well as Spinoza, and
above all practical activity, in his service. He drew a host of very
definite horizons around him; far from liberating himself from life, he
plunged right into it; he did not give in; he took as much as he could
on his own shoulders, and into his heart. That to which he aspired was
_totality_; he was opposed to the sundering of reason, sensuality,
feeling and will (as preached with most repulsive scholasticism
by Kant, the antipodes of Goethe); he disciplined himself into a
harmonious whole, he _created_ himself. Goe the in the midst of an age
of unreal sentiment, was a convinced realist: he said yea to everything
that was like him in this regard,--there was no greater event in his
life than that _ens realissimum_, surnamed Napoleon. Goe the conceived
a strong, highly-cultured man, skilful in all bodily accomplishments,
able to keep himself in check, having a feeling of reverence for
himself, and so constituted as to be able to risk the full enjoyment
of naturalness in all its rich profusion and be strong enough for this
freedom; a man of tolerance, not out of weakness but out of strength,
because he knows how to turn to his own profit that which would ruin
the mediocre nature; a man unto whom nothing is any longer forbidden,
unless it be weakness either as a vice or as a virtue. Such a spirit,
_become free_, appears in the middle of the universe with a feeling
of cheerful and confident fatalism; he believes that only individual
things are bad, and that as a whole the universe justifies and, affirms
itself--_He no longer denies_.... But such a faith is the highest Of
all faiths: I christened it wit! the name of Dionysus.


50

It might be said that, in a certain sense, the nineteenth century
also strove after all that Goe the himself aspired to: catholicity in
understanding, in approving; a certain reserve towards everything,
daring realism, and a reverence for every fact. How is it that
the total result of this is not a Goethe, but a state of chaos, a
nihilistic groan, an inability to discover where one is, an instinct
of fatigue which _in praxi_ is persistently driving Europe _to hark
back to the eighteenth century_? (--For instance in the form of maudlin
romanticism, altruism, hyper-sentimentality, pessimism in taste,
and socialism in politics). Is not the nineteenth century, at least
in its closing years, merely an accentuated, brutalised eighteenth
century,--that is to say a century of decadence? And has not Goethe
been--not alone for Germany, but also for the whole of Europe,--merely
an episode, a beautiful "in vain"? But great men are misunderstood when
they are regarded from the wretched standpoint of public utility. The
fact that no advantage can be derived from them--_this in itself may
perhaps be peculiar to greatness._


51

Goe the is the last German whom I respect: he had understood three
things as I understand them. We also agree as to the "cross."[9] People
often ask me why on earth I write in _German:_ nowhere am I less read
than in the Fatherland. But who knows whether I even _desire_ to be
read at present?--To create things on which time may try its teeth in
vain; to be concerned both in the form and the substance of my writing,
about a certain degree of immortality--never have I been modest enough
to demand less of myself. The aphorism, the sentence, in both of
which I, as the first among Germans, am a master, are the forms of
"eternity"; it is my ambition to say in ten sentences what everyone
else says in a whole book,--what everyone else does _not_ say in a
whole book.

I have given mankind the deepest book it possesses, my _Zarathustra;_
before long I shall give it the most independent one.


[1] The German word _Rausch_ as used by Nietzsche here, suggests a
blend of our two English words "intoxication" and "elation."--TR.

[2] An allusion to a verse in Luther's hymn: "_Lass fahren dahin_ ...
_das Reich muss uns doch bleiben,_" which Nietzsche applies to the
German Empire.--TR.

[3] A disciple of Schopenhauer who blunted the sharpness of his
master's Pessimism and who watered it down for modern requirements.--TR.

[4] Quotation from the Libretto of Mozart's "Magic Flute" Act I, Sc.
3.--TR.

[5] This alludes to Parsifal. See my note on p. 96, vol. i., "The Will
to Power."--TR.

[6] This is a playful adaptation of Max von Schenkendorfs poem
"_Freiheit_" The proper line reads: "_Freiheit die ich meine_" (The
freedom that I do mean).--TR.

[7] See "Memoirs of a House of the Dead," by Dostoiewsky (translation
by Marie von Thilo: "Buried Alive").--TR.

[8] Clothilde de Veaux.--TR.

[9] See my note on p. 147 of Vol. I. of the _Will to Power._--TR.




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https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Bubble
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CampaignSkyJacks
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CaneAndRinse
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CastleSuperBeast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/ChapoTrapHouse
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CollingsAndHerrin
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/ComedyDeathRayRadio
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CompelledDual
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CoolKidsTable
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CoxNCrendor
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CriticalHit
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/CthulhuAndFriends
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DeathByCliche
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DeathByDying
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DecoderRingTheatre
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DiceAndVirtue
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DiceFunk
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DiscOnlyPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DNDIsForNerds
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DNDND
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DoctorWhoTargetBookClubPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DrunkenPeasants
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DrunksAndDragons
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DungeonsAndDaddies
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DungeonsAndDragonWagon
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/DungeonsAndRandomness
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/EarbudTheater
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/EdictZeroFis
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/EidolonPlaytest
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/EighteenSixtyFive
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/EightiesAllOver
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/FalloutIsDragons
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Fandible
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/FatFrenchAndFabulous
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/FilmReroll
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Floptales
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/FourPlayerPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/FriendsAtTheTable
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/GaysInCapes
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/GeekNights
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/GenerationGoblin
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/GilbertGottfriedsAmazingColossalPodcast
https://tvtropes.org/pmwiki/pmwiki.php/PodCast/GilmoreBallZ
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/GilmoreBallZ
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Godsfall
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/HarmonTown
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Harmontown
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/HelloFromTheMagicTavern
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/HouseToAstonish
https://tvtropes.org/pmwiki/pmwiki.php/PodCast/IfIWereYou
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/IfIWereYou
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/InhumanEXperience
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/InterstitialActualPlay
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/ItMakesASound
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https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Jemjammer
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/JoinTheParty
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/KakosIndustries
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/KevinAndUrsulaEatCheap
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/KingdomSmarts
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/KingFallsAM
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/LessIsMorgue
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Limetown
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/LiveFromMountOlympus
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/LuckySevens
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Marscorp
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/MenInBlazers
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/MetamorCity
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Midst
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/MikeAndTomEatSnacks
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/MyBrotherMyBrotherAndMe
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/MysteryShow
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/MythsAndLegends
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/NeoScum
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/NerdPoker
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/NoSuchThingAsAFish
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/NotAnotherDnDPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/OldGodsOfAppalachia
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/OneShotPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/OnTheRocks
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/OnTheThreshold
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/OnTheTropes
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PappysFlatshareSlamdown
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PastDivision
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PeacockAndGamblePodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PeculiarObjects
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PenAndPaper
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PlumbingTheDeathStar
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PodcastTheRide
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PokemonAdventuresInTheMillennium
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PokemonWorldTourUnited
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PotterCast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PretendFriends
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/PretendingToBePeople
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Pseudopod
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Psycomedia
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/QueensOfAdventure
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Qwerpline
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Rabbits
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/RandomAssault
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/RedPandaAdventures
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Revolutions
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/RiffTrax
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Rifftrax
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Rollplay
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/RollToBreathe
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/RPGMP3
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/RPPRActualPlay
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/RudeTalesOfMagic
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/RustyQuillGaming
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/SAYER
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/SemiautomagicInc
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Sequinox
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Serial
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Shipworm
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/ShuffleQuest
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/SickSadWorld
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/SixFeatsUnder
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/SmashFiction
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/SomeoneKnowsSomething
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/SoylentScrooge
https://tvtropes.org/pmwiki/pmwiki.php/Podcasts/Sequinox
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Swindled
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Tanis
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheAccount
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheAdventureZone
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheAdventureZoneAmnesty
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheAdventureZoneBalance
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheAdventureZoneGraduation
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheAlexandriaArchives
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheBlackGuyWhoTips
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheBlackTapes
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheBrightSessions
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheBugle
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheBunker
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheChroniclesOfOz
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheCoOptionalPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheDrunkAndTheUgly
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheEndlessNight
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheFallenGods
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheGlassCannonPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheHiddenAlmanac
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheHiddenPeople
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheHistoryOfRome
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheJohnDredgeNothingToDoWithAnythingShow
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheLastPodcastOnTheLeft
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheLostCat
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheMagnusArchives
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheMessage
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheMikeOMearaShow
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheMinisterOfChance
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheMonsterHunters
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheOnceAndFutureNerd
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheOrbitingHumanCircusOfTheAir
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/ThePenumbraPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheRead
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheScathingAtheist
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheSiltVerses
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheSpringheelSaga
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheThrillingAdventureHour
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheWebcomicsCompany
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TheWhiteVault
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/ThreeHundredSeventyTwoPagesWellNeverGetBack
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/ThrowinChat
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Treknologic
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/TwilightHistories
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Unkillable
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/UnwellPodcast
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/WeHateMovies
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/WelcomeToNightVale
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/WelcomeToNightvale
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/WhoBackWhen
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/WithinTheWires
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Wolf359
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/Wolverine
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/WoodenOvercoats
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/WrecklessMediaRadio
https://tvtropes.org/pmwiki/pmwiki.php/Podcast/WritingExcuses
https://tvtropes.org/pmwiki/pmwiki.php/ShoutOut/Podcasts
https://tvtropes.org/pmwiki/pmwiki.php/TearJerker/Podcast
https://en.wikiquote.org/wiki/The_Ricky_Gervais_Show:_Podcast
Comedy Bang! Bang! ::: TV-14 | 30min | Comedy, Talk-Show | TV Series (20122016) -- A talk show parody that features celebrity guests, comedy sketches and animation. Based on the podcast of the same name. Creator: Scott Aukerman
Truth Be Told ::: TV-MA | 45min | Crime, Drama, Thriller | TV Series (2019 ) -- A true-crime podcaster tries to solve the mystery surrounding a family patriarch's death. Creator: Nichelle D. Tramble
Tusk (2014) ::: 5.3/10 -- R | 1h 42min | Comedy, Drama, Horror | 19 September 2014 (USA) -- A brash and arrogant podcaster gets more than he bargained for when he travels to Canada to interview a mysterious recluse... who has a rather disturbing fondness for walruses. Director: Kevin Smith Writer:
https://annex.fandom.com/wiki/A_VerySpatial_Podcast
https://beebhack.fandom.com/wiki/Podcasts
https://dreamfiction.fandom.com/wiki/Dream_Fictiopredator-2-developer-nathan-cheever-avp-galaxy-podcast-100/
https://eastenders.fandom.com/wiki/EastEnders:_The_Podcast
https://escape-from-tarkov-archive.fandom.com/wiki/Podcasts
https://expanse.fandom.com/wiki/Podcasts
https://farmville.fandom.com/wiki/Official_FarmVille_Podcasts
https://finalfantasy.fandom.com/wiki/Final_Fantasy_Wiki:Podcast
https://jedipedia.fandom.com/wiki/Jedipedia:Podcast
https://kpopp.fandom.com/wiki/Night_Owl_Podcast
https://logos.fandom.com/wiki/Apple_Podcasts
https://logos.fandom.com/wiki/Engadget_HD_Podcast
https://logos.fandom.com/wiki/Engadget_Mobile_Podcast
https://logos.fandom.com/wiki/Engadget_Podcast
https://logos.fandom.com/wiki/NRL_Podcast
https://logos.fandom.com/wiki/Podcasts_(Windows)
https://memory-alpha.fandom.com/wiki/Ben_Stiller_(podcast)
https://memory-alpha.fandom.com/wiki/Engage:_The_Official_Star_Trek_Podcast
https://memory-alpha.fandom.com/wiki/Podcast
https://nspwiki.fandom.com/wiki/-REDACTED-_-_The_SCP_Podcast
https://nwp.fandom.com/wiki/Podcasting
https://nwp.fandom.com/wiki/Podcasts
https://onceuponatimeabc.fandom.com/wiki/Once_Upon_a_Time:_The_Official_Podcast
https://orangeloungeradio.fandom.com/wiki/You_Can't_Do_That_on_the_Podcast
https://pennyarcade.fandom.com/wiki/Penny_Arcade_Podcast
https://personofinterest.fandom.com/wiki/Podcast_of_Interest
https://podcast.wikia.com/wiki/Blog:FANDOM_Staff_Blog
https://rifts.fandom.com/wiki/Podcasts
https://roosterteeth.fandom.com/wiki/Rooster_Teeth_Podcast
https://roosterteeth.fandom.com/wiki/RT_Podcast
https://stampylongnose.fandom.com/wiki/Magic_Animal_Club_Podcast
https://stargatefanprod.fandom.com/wiki/GateWorld_Podcast
https://stargatefanprod.fandom.com/wiki/List_of_podcasts
https://stargatefanprod.fandom.com/wiki/Podcast
https://stargatefanprod.fandom.com/wiki/The_5th_Race_Podcast
https://starwars.fandom.com/wiki/HoloNet_News_(podcast)
https://steven-universe.fandom.com/wiki/The_Steven_Universe_Podcast
https://stexpanded.fandom.com/wiki/Podcasts
https://tardis.fandom.com/wiki/The_Big_Finish_Podcast
https://thebill.fandom.com/wiki/The_Bill_Podcast
https://the-fine-bros.fandom.com/wiki/Community_Team_Podcast
https://the-fine-bros.fandom.com/wiki/FBE_Podcast
https://the-fine-bros.fandom.com/wiki/MyMusic_Podcast
https://tracybeaker.fandom.com/wiki/The_Tracy_Beaker_Podcast
https://wizardrock.fandom.com/wiki/Radios/Podcasts
https://wiki.archlinux.org/index.php/List_of_applications#Podcast_clients
https://commons.wikimedia.org/wiki/Category:Podcasters_from_the_United_States
https://commons.wikimedia.org/wiki/Category:Technology_podcasts
https://commons.wikimedia.org/wiki/File:All_American_Legacy_Podcast-Ep_25-The_French_Hat.mp3
https://commons.wikimedia.org/wiki/File:Dvybzking_Podcast.jpg
1Up Shows and Podcasts
Accused (podcast)
Al Jazeera Podcasts
Another Round (podcast)
Beef And Dairy Network Podcast
Business Wars (podcast)
Chris Kelly (podcaster)
Come to Papa (podcast)
CO-OP (podcast)
Culpable (podcast)
Dissect (podcast)
Distraction Pieces Podcast
Draft:Good Vibes (podcast)
Draft:Greg Lane (podcaster)
Draft:Materialism (podcast)
Draft:Religious Socialism (podcast)
Draft:Sound of Silence (podcast)
Draft:The Painkiller Podcast
Draft:The Socially Distant Sports Bar (Podcast)
Draft:The Unmade Podcast
Draft:Toohey's News Podcast
Draft:Triggernometry (podcast)
English as a Second Language Podcast
Escape Pod (podcast)
European Skeptics Podcast
Fantasy Focus (podcast)
Google Podcasts
History of podcasting
If I Were You (podcast)
In the Dark (podcast)
Jamie Peck (podcaster)
List of Casefile True Crime Podcast episodes
List of daily news podcasts
List of skateboarding podcasts
List of The Last Podcast on the Left episodes
Low Blows (podcast)
Manager Tools Podcast
Megaphone (podcasting)
Mike Duncan (podcaster)
Monday Morning Podcast
Mormon Stories Podcast
Mothers of Invention (podcast)
Nancy (podcast)
Newscast (podcast)
Over My Dead Body (podcast)
Podcast
Podcast Awards
Podcast for Teachers
Podcasting in India
Podcast Movement
Podcast News
PodcastOne
Podcast Squared
Podcasts (software)
Rabbits (podcast)
Reality Check (podcast)
Red Scare (podcast)
Reply All (podcast)
Reveal (podcast)
Richard Herring's interview podcasts
Rob Has a Podcast
Rooster Teeth Podcast
Sawbones (podcast)
Science for the People (podcast)
Serial (podcast)
Shameless (podcast)
Sleep With Me (podcast)
Slow Burn (podcast)
SModcast Podcast Network
Somebody (podcast)
Sowt (podcasting)
StarTalk (podcast)
Superego (podcast)
Tanis (podcast)
That's What He Said Podcast
The Adam Buxton Podcast
The Adam Carolla Show (podcast)
The Canon (podcast)
The Champs (podcast)
The Collings and Herrin Podcast
The Cycling Podcast
The Daily (podcast)
The Four Top (podcast)
The Game (podcast)
The Greatest Generation (podcast)
The History of Rome (podcast)
The Joe Budden Podcast
The Last Podcast on the Left
The Message (podcast)
The Night Time Podcast
The Peacock and Gamble Podcast
The Vanished (podcast)
This Is Love (podcast)
To Live and Die in L.A. (podcast)
Truth & Justice (podcast)
Uses of podcasting
Waveform (podcast)
Wolf 359 (podcast)
Wolverine (podcast)
WWE Podcast Network
Yahoo! Podcasts
Yeah, But Still Podcast


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last updated: 2022-02-04 09:53:46
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