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(c) That there exists a correlation between the degrees of value and the degrees of reality (so that the highest values also possessed the greatest[Pg 84] degree of reality), is a metaphysical postulate which starts out with the hypothesis that we know the order of rank among values; and that this order is a moral one. It is only on this hypothesis that truth is necessary as a definition of all that is of a superior value.
B.
It is of cardinal importance that the real world should be suppressed. It is the most formidable inspirer of doubts, and depredator of values, concerning the world which we are: it was our most dangerous attempt heretofore on the life of Life.
War against all the hypotheses upon which a real world has been imagined. The notion that moral values are the highest values, belongs to this hypothesis.
The superiority of the moral valuation would be refuted, if it could be shown to be the result of an immoral valuation—a specific case of real immorality: it would thus reduce itself to an appearance, and as an appearance it would cease from having any right to condemn appearance.
C.
Then the "Will to Truth" would have to be examined psychologically: it is not a moral power, but a form of the Will to Power. This would have to be proved by the fact that it avails itself of every immoral means there is; above all, of the metaphysicians.
At the present moment we are face to face with the necessity of testing the assumption that moral values are the highest values, Method in research is attained only when all moral prejudices have been overcome: it represents a conquest over morality....
584.
The aberrations of philosophy are the outcome of the fact that, instead of recognising in logic and the categories of reason merely a means to the adjustment of the world for utilitarian ends (that is to say, especially, a useful falsification), they were taken to be the criterion of truth—particularly of reality. The "criterion of truth" was, as a matter of fact, merely the biological utility of a systematic falsification of this sort, on principle: and, since a species of animals knows nothing more important than its own preservation, it was indeed allowable here to speak of "truth." Where the artlessness came in, however, was in taking this anthropocentric idiosyncrasy as the measure of things, as the canon for recognising the "real" and the "unreal": in short, in making a relative thing absolute. And behold, all at once, the world fell into the two halves, "real" and "apparent": and precisely that world which man's reason had arranged for him to live and to settle in, was discredited. Instead of using the forms as mere instruments for making the world manageable and calculable, the mad fancy of philosophers intervened, and saw that in these categories the concept of that world is given which[Pg 86] does not correspond to the concept of the world in which man lives.... The means were misunderstood as measures of value, and even used as a condemnation of their original purpose....
The purpose was, to deceive one's self in a useful way: the means thereto was the invention of forms and signs, with the help of which the confusing multifariousness of life could be reduced to a useful and wieldy scheme.
But woe! a moral category was now brought into the game: no creature would deceive itself, no creature may deceive itself—consequently there is only a will to truth. What is "truth"?
The principle of contradiction provided the scheme: the real world to which the way is being sought cannot be in contradiction with itself, cannot change, cannot evolve, has no beginning and no end.
That is the greatest error which has ever been committed, the really fatal error of the world: it was believed that in the forms of reason a criterion of reality had been found—whereas their only purpose was to master reality, by misunderstanding it intelligently....
And behold, the world became false precisely owing to the qualities which constitute its reality, namely, change, evolution, multifariousness, contrast, contradiction, war. And thenceforward the whole fatality was there.
1. How does one get rid of the false and merely apparent world? (it was the real and only one).
2. How does one become one's self as remote[Pg 87] as possible from the world of appearance? (the concept of the perfect being as a contrast to the real being; or, more correctly still, as the contradiction of life....).
The whole direction of values was towards the slander of life; people deliberately confounded ideal dogmatism with knowledge in general: so that the opposing parties also began to reject science with horror.
Thus the road to science was doubly barred: first, by the belief in the real world; and secondly, by the opponents of this belief. Natural science and psychology were (1) condemned in their objects, (2) deprived of their artlessness....
Everything is so absolutely bound and related to everything else in the real world, that to condemn, or to think away anything, means to condemn and think away the whole. The words "this should not be," "this ought not to be," are a farce.... If one imagines the consequences, one would ruin the very source of Life by suppressing everything which is in any sense whatever dangerous or destructive. Physiology proves this much better!
We see how morality (a) poisons the whole concept of the world, (b) cuts off the way to science, (c) dissipates and undermines all real instincts (by teaching that their root is immoral).
We thus perceive a terrible tool of decadence at work, which succeeds in remaining immune, thanks to the holy names and holy attitudes it assumes.
585.
The awful recovery of our consciousness: not of the individual, but of the human species. Let us reflect; let us think backwards; let us follow the narrow and broad highway.
A.
Man seeks "the truth": a world that does not contradict itself, that does not deceive, that does not change, a real world—a world in which there is no suffering: contradiction, deception, variability—-the causes of suffering! He does not doubt that there is such a thing as a world as it ought to be; he would fain find a road to it. (Indian criticism: even the ego is apparent and not real.)
Whence does man derive the concept of reality? —Why does he make variability, deception, contradiction, the origin of suffering; why not rather of his happiness? ...
The contempt and hatred of all that perishes, changes, and varies: whence comes this valuation of stability? Obviously, the will to truth is merely the longing for a stable world.
The senses deceive; reason corrects the errors: therefore, it was concluded, reason is the road to a static state; the most spiritual ideas must be nearest to the "real world."—It is from the senses that the greatest number of misfortunes come they are cheats, deluders, and destroyers.
Happiness can be promised only by Being: change and happiness exclude each other. The[Pg 89] loftiest desire is thus to be one with Being. That is the formula for the way to happiness.
