Psychology

In the foreground there Post Date: Mon, 25 Aug 2008 3:06:59 +0000
It is obvious that everywhere the designations of moral value were at first applied to men, and were only derivatively and at a later period applied to actions; it is a gross mistake, therefore, when historians of morals start questions like, "Why have sympathetic actions been praised?" The noble type of man regards himself as a determiner of values; he does not require to be approved of; he passes the judgment: "What is in jurious to me is injurious in itself"; he knows that it is he himself only who confers honor on things; he is a creator of values. He honors whatever he recognises in himself: such morality is self- glorification. In the foreground there is the feeling of plenitude, of power, which seeks to overflow, the happiness of high tension, the consciousness of a wealth which would fain give and bestow: the noble man also helps the unfortunate, but not or scarcely out of pity, but rather from an impulse generated by the super abundance of power.

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Such a type of man Post Date: Mon, 25 Aug 2008 2:55:31 +0000
The noble man honors in himself the power ful one, him also who has power over himself, who knows how to speak and how to keep silence, who takes pleasure in subjecting himself to severity and hardness, and has reverence for all that is severe and hard. "Wotan placed a hard heart in my breast," says an old Scandinavian Saga: it is thus rightly expressed from the soul of a proud Viking. Such a type of man is even proud of not being made for sympathy; the hero of the Saga therefore adds warningly: "He who has not a hard heart when young, will never have one.

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The profound reverence for age Post Date: Mon, 25 Aug 2008 2:43:39 +0000
" The noble and brave who think thus are the furthest removed from the morality which sees precisely in sympathy, or in acting for the good of others, or in desinteressement, the characteristic of the moral; faith in oneself, pride in oneself, a radical enmity and irony towards "selflessness," belong as definitely to noble morality, as do a careless scorn and precaution in presence of sympathy and the "warm heart." It is the powerful who know how to honour, it is their art, their domain for invention. The profound reverence for age and for tradition all law rests on this double reverence, the belief and prejudice in favor of ancestors and unfavourable to newcomers, is typical in the morality of the powerful; and if, re versely, men of "modern ideas" believe almost instinctively in "progress" and the "future," and are more and more lacking in respect for old age, the ignoble origin of these "ideas" has com placently betrayed itself thereby.

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It is otherwise Post Date: Mon, 25 Aug 2008 2:30:41 +0000
A morality of the ruling class, however, is more especially foreign and irritating to present-day taste in the sternness of its principle that one has duties only to one s equals; that one may act towards beings of a lower rank, towards all that is foreign, just as seems good to one, or "as the heart desires," and in any case "beyond good and evil": it is here that sympathy and similar sentiments can have a place. The ability and obligation to exercise prolonged gratitude and prolonged re venge both only within the circle of equals, artfulness in retali ation, raffinement of the idea in friendship, a certain necessity to have enemies (as outlets for the emotions of envy, quarrelsome ness, arrogance in fact, in order to be a good friend) : all these are typical characteristics of the noble morality, which, as has been pointed out, is not the morality of "modern ideas," and is there fore at present difficult to realise, and also to unearth and disclose. It is otherwise with the second type of morality, slave-morality.

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On the other hand, those Post Date: Mon, 25 Aug 2008 2:15:19 +0000
Supposing that the abused, the oppressed, the suffering, the un- emancipated, the weary, and those uncertain of themselves, should moralise, what will be the common element in their moral esti mates? Probably a pessimistic suspicion with regard to the entire situation of man will find expression, prepare a condemnation of man, together with his situation. The slave has an unfavorable eye for the virtues of the powerful; he has a scepticism and dis trust, a refinement of distrust of everything "good" that is there honored he would fain persuade himself that the very happiness there is not genuine. On the other hand, those qualities which serve to alleviate the existence of sufferers are brought into prominence and flooded with light; it is here that sympathy, the kind, helping, hand, the warm heart, patience, diligence, humility, and friendliness attain to honour; for here these are the most useful qualities, and almost the only means of supporting the burden of existence.

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According to slave-morality, therefore Post Date: Mon, 25 Aug 2008 2:00:42 +0000
Slave-morality is essentially the morality of utility. Here is the seat of the origin of the famous antithesis "good" and "evil": power and dangerousness are assumed to reside in the evil, a certain dreadfulness, subtlety, and strength, which do not admit of being despised. According to slave-morality, therefore, the "evil" man arouses fear; according to master- morality, it is precisely the "good" man who arouses fear and seeks to arouse it, while the bad man is regarded as the despicable being.

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" At last fundamental difference: Post Date: Mon, 25 Aug 2008 1:47:14 +0000
The contrast attains its maximum when, in accordance with the logical consequences of slave-morality, a shade of depreciation it may be slight and well-intentioned at last attaches itself to the "good" man of this morality; because, according to the servile mode of thought, the good man must in any case be the safe man: he is good-natured, easily deceived, perhaps a little stupid, un bonhomme. Everywhere that slave-morality gains the ascendency, language shows a tendency to approximate the significations of the words "good" and "stupid." At last fundamental difference: the desire for freedom, the instinct for happiness and the refinements of the feeling of liberty belong as necessarily to slave-morals and morality, as artifice and enthusiasm in reverence and devotion are the regular symptoms of an aristocratic mode of thinking and estimating.

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The noble soul accepts Post Date: Mon, 25 Aug 2008 1:36:59 +0000
Hence we can understand without further detail why love as a passion it is our European specialty must absolutely be of noble origin; as is well known, its invention is due to the Provencal poet-cavaliers, those brilliant, ingenious men of the "gai saber to whom Europe owes so much, and almost owes itself.At the risk of displeasing innocent ears, I submit that ego ism belongs to the essence of a noble soul, I mean the unalterable belief that to a being such as "we," other beings must naturally be in subjection, and have to sacrifice themselves. The noble soul accepts the fact of his egoism without question, and also without consciousness of harshness, constraint, or arbitrariness therein, but rather as something that may have its basis in the primary law of things: if he sought a designation for it he would say: "It is justice itself.

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The noble soul gives Post Date: Mon, 25 Aug 2008 1:24:23 +0000
" He acknowledges under certain circumstances, which made him hesitate at first, that there are other equally privileged ones; as soon as he has settled this question of rank, he moves among those equals and equally privileged ones with the same assurance, as regards modesty and delicate respect, which he enjoys in intercourse with himself in accordance with an innate heavenly mechanism which all the stars understand. It is an addi tional instance of his egoism, this artfulness and self-limitation in intercourse with his equals every star is a similar egoist; he honours himself in them, and in the rights which he concedes to them, he has no doubt that the exchange of honours and rights, as the essence of all intercourse, belongs also to the natural condition of things. The noble soul gives as he takes, prompted by the pas sionate and sensitive instinct of requital, which is at the root of his nature.

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"One can only truly esteem Post Date: Mon, 25 Aug 2008 1:10:39 +0000
The notion of "favour" has, inter pares, neither signifi cance nor good repute; there may be a sublime way of letting gifts as it were light upon one from above, and of drinking them thirstily like dew-drops; but for those arts and displays the noble soul has no aptitude. His egoism hinders him here: in general, he looks "aloft" unwillingly he looks either forward, horizontally and deliberately, or downwards he knows that he is on a height. "One can only truly esteem him who does not look out for himself.

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