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What, I put the question with all strictness, has really triumphed over the Christian God? The answer stands in my Joyful Wisdom, Aph. 357: "the Christian morality itself, the idea of truth, taken as it was with increasing seriousness, the confessor-subtlety of the Christian conscience translated and sublimated into the scientific conscience into intellectual cleanness at any price. Regarding Nature as though it were a proof of the goodness and guardianship of God; interpreting history in honour of a divine reason, as a constant proof of a moral order of the world and a moral teleology; explaining our own personal experiences, as pious men have for long enough explained them, as though every arrangement, every nod, every single thing were invented and sent out of love for the salvation of the soul; all this is now done away with, all this has the conscience against it, and is regarded by every subtler conscience as disreputable, dishonourable, as lying, feminism, weakness, cowardice—by means of this severity, if by means of anything at all, are we, in sooth, good Europeans and heirs of Europe's longest and bravest self-mastery."... All great things go to ruin by reason of themselves, by reason of an act of self-dissolution: so wills the law of life,[Pg 209] the law of necessary "self-mastery" even in the essence of life—ever is the law-giver finally exposed to the cry, "patere legem quam ipse tulisti"; in thus wise did Christianity go to ruin as a dogma, through its own morality; in thus wise must Christianity go again to ruin to-day as a morality—we are standing on the threshold of this event. After Christian truthfulness has drawn one conclusion after the other, it finally draws its strongest conclusion, its conclusion against itself; this, however, happens, when it puts the question, "what is the meaning of every will for truth?" And here again do I touch on my problem, on our problem, my unknown friends (for as yet I know of no friends): what sense has our whole being, if it does not mean that in our own selves that will for truth has come to its own consciousness as a problem?—--By reason of this attainment of self-consciousness on the part of the will for truth, morality from henceforward—there is no doubt about it—goes to pieces: this is that great hundred-act play that is reserved for the next two centuries of Europe, the most terrible, the most mysterious, and perhaps also the most hopeful of all plays.
28.
If you except the ascetic ideal, man, the animal man had no meaning. His existence on earth contained no end; "What is the purpose of man at all?" was a question without an answer; the will for man and the world was lacking; behind every great human destiny rang as a refrain a still[Pg 210] greater "Vanity!" The ascetic ideal simply means this: that something was lacking, that a tremendous void encircled man—he did not know how to justify himself, to explain himself, to affirm himself, he suffered from the problem of his own meaning. He suffered also in other ways, he was in the main a diseased animal; but his problem was not suffering itself, but the lack of an answer to that crying question, "To what purpose do we suffer?" Man, the bravest animal and the one most inured to suffering, does not repudiate suffering in itself: he wills it, he even seeks it out, provided that he is shown a meaning for it, a purpose of suffering. Not suffering, but the senselessness of suffering was the curse which till then lay spread over humanity—and the ascetic ideal gave it a meaning! It was up till then the only meaning; but any meaning is better than no meaning; the ascetic ideal was in that connection the "faute de mieux" par excellence that existed at that time. In that ideal suffering found an explanation; the tremendous gap seemed filled; the door to all suicidal Nihilism was closed. The explanation—there is no doubt about it—brought in its train new suffering, deeper, more penetrating, more venomous, gnawing more brutally into life: it brought all suffering under the perspective of guilt; but in spite of all that—man was saved thereby, he had a meaning, and from henceforth was no more like a leaf in the wind, a shuttle-cock of chance, of nonsense, he could now "will" something—absolutely immaterial to what end, to what purpose, with what means he wished:[Pg 211] the will itself was saved. It is absolutely impossible to disguise what in point of fact is made clear by every complete will that has taken its direction from the ascetic ideal: this hate of the human, and even more of the animal, and more still of the material, this horror of the senses, of reason itself, this fear of happiness and beauty, this desire to get right away from all illusion, change, growth, death, wishing and even desiring—all this means—let us have the courage to grasp it—a will for Nothingness, a will opposed to life, a repudiation of the most fundamental conditions of life, but it is and remains a will!—and to say at the end that which I said at the beginning—man will wish Nothingness rather than not wish at all.
[1] An allusion to the celebrated monologue in William Tell.
[2] Mistress Sly.—Tr.
[3] In the German text "Heiland." This has the double meaning of "healer" and "saviour."—H. B. S.
[4] "Horrible beast."
[5] "Here I stand! I cannot help myself. God help me! Amen"—were Luther's words before the Reichstag at Worms.—H. B. S.
[6] E.g. Lectureships.
[7] An allusion to the well-known patriotic song.—H. B. S.
[The following twenty-seven fragments were intended by Nietzsche to form a supplement to Chapter VIII. of Beyond Good and Evil, dealing with Peoples and Countries.]
1.
The Europeans now imagine themselves as representing, in the main, the highest types of men on earth.
2.
A characteristic of Europeans: inconsistency between word and deed; the Oriental is true to himself in daily life. How the European has established colonies is explained by his nature, which resembles that of a beast of prey.
This inconsistency is explained by the fact that Christianity has abandoned the class from which it sprang.
This is the difference between us and the Hellenes: their morals grew up among the governing castes. Thucydides' morals are the same as those that exploded everywhere with Plato.
