CodalSearch this book — or all of Codal…⌘K
nydus/Beyond Good and EvilPublic

Nietzsche’s philosophical treatise on the ambiguity of traditional morality.

Page 81 of 418
Table of Contents

44

conscience to the question how and where the plant “man” has hitherto grown most vigorously, believe that this has always taken place under the opposite conditions, that for this end the dangerousness of his situation had to be increased enormously, his inventive faculty and dissembling power (his “spirit”) had to develop into subtlety and daring under long oppression and compulsion, and his Will to Life had to be increased to the unconditioned Will to Power⁠—we believe that severity, violence, slavery, danger in the street and in the heart, secrecy, stoicism, tempter’s art and devilry of every kind⁠—that everything wicked, terrible, tyrannical, predatory, and serpentine in man, serves as well for the elevation of the human species as its opposite⁠—we do not even say enough when we only say this much , and in any case we find ourselves here, both with our speech and our silence, at the other extreme of all modern ideology and gregarious desirability, as their antipodes perhaps? What wonder that we “free spirits” are not exactly the most communicative spirits? that we do not wish to betray in every respect what a spirit can free itself from, and where perhaps it will then be driven? And as to the import of the dangerous formula, “Beyond Good and Evil,” with which we at least avoid confusion, we are something else than “ libres-penseurs ,” “ liberi pensatori ” “freethinkers,” and whatever these honest advocates of “modern ideas” like to call themselves. Having been at home, or at least guests, in many realms of the spirit, having escaped again and again from the gloomy, agreeable nooks in which preferences and prejudices, youth, origin, the accident of men and books, or even the weariness of travel seemed to confine us, full of malice against the seductions of dependency which lie concealed in honours, money, positions, or exaltation of the senses, grateful even for distress and the vicissitudes of illness, because they always free us from some rule, and its “prejudice,” grateful to the God, devil, sheep, and worm in us, inquisitive to a fault, investigators to the point of cruelty, with unhesitating fingers for the intangible, with teeth and stomachs for the most indigestible, ready for any business that requires sagacity and acute senses, ready for

81