Beyond Good and Evil - Friedrich Nietzsche (read any book .txt) 📗

religion gives invaluable contentedness with their lot and condition, peace of heart, ennoblement of obedience, additional social happiness and sympathy, with something of transfiguration and embellishment, something of justification of all the commonplaceness, all the meanness, all the semi-animal poverty of their souls. Religion, together with the religious significance of life, sheds sunshine over such perpetually harassed men, and makes even their own aspect endurable to them, it operates upon them as the Epicurean philosophy usually operates upon sufferers of a higher order, in a refreshing and refining manner, almost turning suffering to account, and in the end even hallowing and vindicating it. There is perhaps nothing so admirable in Christianity and Buddhism as their art of teaching even the lowest to elevate themselves by piety to a seemingly higher order of things, and thereby to retain their satisfaction with the actual world in which they find it difficult enough to live⁠—this very difficulty being necessary. 62

To be sure⁠—to make also the bad counter-reckoning against such religions, and to bring to light their secret dangers⁠—the cost is always excessive and terrible when religions do not operate as an educational and disciplinary medium in the hands of the philosopher, but rule voluntarily and paramountly, when they wish to be the final end, and not a means along with other means. Among men, as among all other animals, there is a surplus of defective, diseased, degenerating, infirm, and necessarily suffering individuals; the successful cases, among men also, are always the exception; and in view of the fact that man is the animal not yet properly adapted to his environment, the rare exception. But worse still. The higher the type a man represents, the greater is the improbability that he will succeed; the accidental, the law of irrationality in the general constitution of mankind, manifests itself most terribly in its destructive effect on the higher orders of men, the conditions of whose lives are delicate, diverse, and difficult to determine. What, then, is the attitude of the two greatest religions above-mentioned to the surplus of failures in life? They endeavour to preserve and keep alive whatever can be preserved; in fact, as the religions for sufferers, they take the part of these upon principle; they are always in favour of those who suffer from life as from a disease, and they would fain treat every other experience of life as false and impossible. However highly we may esteem this indulgent and preservative care (inasmuch as in applying to others, it has applied, and applies also to the highest and usually the most suffering type of man), the hitherto paramount religions⁠—to give a general appreciation of them⁠—are among the principal causes which have kept the type of “man” upon a lower level⁠—they have preserved too much that which should have perished. One has to thank them for invaluable services; and who is sufficiently rich in gratitude not to feel poor at the contemplation of all that the “spiritual men” of Christianity have done for Europe hitherto! But when they had given comfort to the sufferers, courage to the oppressed and despairing, a staff and support to the helpless, and when they had allured from society into convents and spiritual penitentiaries the brokenhearted and distracted: what else had they to do in order to work systematically in that fashion, and with a good conscience, for the preservation of all the sick and suffering, which means, in deed and in truth, to work for the deterioration of the European race? To reverse all estimates of value⁠—that is what they had to do! And to shatter the strong, to spoil great hopes, to cast suspicion on the delight in beauty, to break down everything autonomous, manly, conquering, and imperious⁠—all instincts which are natural to the highest and most successful type of “man”⁠—into uncertainty, distress of conscience, and self-destruction; forsooth, to invert all love of the earthly and of supremacy over the earth, into hatred of the earth and earthly things⁠—that is the task the Church imposed on itself, and was obliged to impose, until, according to its standard of value, “unworldliness,” “unsensuousness,” and “higher man” fused into one sentiment. If one could observe the strangely painful, equally coarse and refined comedy of European Christianity with the derisive and impartial eye of an Epicurean god, I should think one would never cease marvelling and laughing; does it not actually seem that some single will has ruled over Europe for eighteen centuries in order to make a sublime abortion of man? He, however, who, with opposite requirements (no longer Epicurean) and with some divine hammer in his hand, could approach this almost voluntary degeneration and stunting of mankind, as exemplified in the European Christian (Pascal, for instance), would he not have to cry aloud with rage, pity, and horror: “Oh, you bunglers, presumptuous pitiful bunglers, what have you done! Was that a work for your hands? How you have hacked and botched my finest stone! What have you presumed to do!”⁠—I should say that Christianity has hitherto been the most portentous of presumptions. Men, not great enough, nor hard enough, to be entitled as artists to take part in fashioning man; men, not sufficiently strong and farsighted to allow, with sublime self-constraint, the obvious law of the thousandfold failures and perishings to prevail; men, not sufficiently noble to see the radically different grades of rank and intervals of rank that separate man from man:⁠—such men, with their “equality before God,” have hitherto swayed the destiny of Europe; until at last a dwarfed, almost ludicrous species has been produced, a gregarious animal, something obliging, sickly, mediocre, the European of the present day.

IV Apophthegms and Interludes 63

He who is a thorough teacher takes things seriously⁠—and even himself⁠—only in relation to his pupils.

64

“Knowledge for its own sake”⁠—that is the last snare laid by morality: we are thereby completely entangled in morals once more.

65

The charm of knowledge