Psychology

He is perfectly indifferent regarding Post Date: Mon, 25 Aug 2008 5:40:45 +0000
It must, then, after all, be deter mined, and thus it could itself oppose only indirectly its desires, by itself preparing in advance the arms which fight them in time of need; as I have just explained. But a man is at liberty to lift his hand to his head or to let it lie quiet. He is perfectly indifferent regarding either of these acts, and it would be an imperfection in him if he lacked that power.

Autor of the post: Undefined

But it would Post Date: Mon, 25 Aug 2008 5:21:18 +0000
To speak accurately, one is never indifferent regarding two alternatives, whatever they may propose; for example, turn- ing to the right or left, putting the right foot forward (as was necessary in the case of Trimalchio) or the left; for we do the one or the other without thinking of it, and this is an indication that a concurrence of internal dispositions and external impressions (al though insensible) determines us to the side that we take. But the prevalence is very small, and in case of need it is as if we were indifferent in this respect, since the least sensible subject which presents itself to us is capable of determining us without difficulty to one rather than to the other; and although there is a little trouble in lifting the arm to raise the hand to the head, it is so small that we overcome it without difficulty; otherwise, I admit it would be a great imperfection if man were less indifferent, and if he were wanting in power to determine easily to raise or not to raise his arm. But it would be as great an imperfection if he had the same indifference on all occasions, as when he would defend his head or his eyes from a blow, by which he saw he was about to be struck.

Autor of the post: Undefined

And if we were determined Post Date: Mon, 25 Aug 2008 5:06:09 +0000
That is to say, it were as easy for him to stop this move ment as others of which we have just spoken, and in which he is almost indifferent; for that would make its influence insufficiently strong and prompt in time of need. Thus determination is useful to us, and, indeed, very often necessary; for if we were less deter mined on every sort of occasion, and as it were insensible to rea sons drawn from the perception of good or evil, we would be without effective choice. And if we were determined by something else than the final result, which we have formed in our own mind according as we have judged a certain action good or evil, we should not be free.

Autor of the post: Undefined

Who would wish Post Date: Mon, 25 Aug 2008 4:47:37 +0000
Nothing is truer, and those who seek another freedom know not what they ask. To be determined by the reason to the best, is to be the freest. Who would wish to be foolish for the reason that a fool is less determined by wise reflections than a man of good sense? If freedom consists in throwing off the yoke of reason, fools and madmen will be the only free men; but I do not believe that for love of such freedom any one would wish to be a fool, save he who is one already.

Autor of the post: Undefined

In fact, if those Post Date: Mon, 25 Aug 2008 4:33:03 +0000
There are people to-day who consider it clever to de claim against reason, and to treat it as an inconvenient pedant. I see little books, discourses about nothing, which make great pre- tentions, and I sometimes see verses even too beautiful to be employed in such false thoughts. In fact, if those who mock at reason spoke in earnest, it would be a new kind of extravagance unknown to past centuries.

Autor of the post: Undefined

To REFRAIN mutually from injury Post Date: Mon, 25 Aug 2008 4:21:40 +0000
To speak against reason is to speak against truth; for reason is a concatenation o truths. It is to speak against one s self, against one s good, since the principal point of reason consists in knowing the truth and following the good. To REFRAIN mutually from injury, from violence, from exploitation, and put one s will on a par with that of others: this may result in a certain rough sense in good conduct among individuals when the necessary conditions are given (namely, the actual similarity of the individuals in amount of force and degree of worth, and their co-relation within one organisation) .

Autor of the post: Undefined

On no point, however Post Date: Mon, 25 Aug 2008 4:04:30 +0000
As soon, however, as one wished to take the principle more generally, and if possible even as the fundamental principle of society, it would immediately disclose what it really is namely, a Will to the denial of life, a principle of dissolution and decay. Here one must think profoundly to the very basis and resist all sentimental weak ness; life itself is essentially appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of peculiar forms, incorporation, and at the least, putting it mildest, exploita tion; but why should one for ever use precisely these words on which for ages a disparaging purpose has been stamped? Even the organisation within which, as was previously supposed, the indi viduals treat each other as equal it takes place in every healthy aristocracy must itself, if it be a living and not a dying organi sation, do all that towards other bodies, which the individuals within it refrain from doing to each other: it will have to be the incarnated Will to Power, it will endeavour to grow, to gain ground, attract to itself and acquire ascendency not owing to any morality or immorality, but because it lives, and because life is precisely Will to Power. On no point, however, is the ordinary consciousness of Europeans more unwilling to be corrected than on this matter; people now rave everywhere, even under the guise of science, about coming conditions of society in which "the ex ploiting character is to be absent: that sounds to my ears as if they promised to invent a mode of life which should refrain from all organic functions.

Autor of the post: Undefined

There is master- morality Post Date: Mon, 25 Aug 2008 3:48:40 +0000
"Exploitation" does not belong to a de praved, or imperfect and primitive society: it belongs to the nature of the living being as a primary organic function; it is a conse quence of the intrinsic Will to Power, which is precisely the Will to Life. Granting that as a theory this is a novelty as a reality it is the fundamental fact of all history: let us be so far honest towards ourselves! In a tour through the many finer and coarser moralities which have hitherto prevailed or still prevail on the earth, I found certain traits recurring regularly together, and connected with one another, until finally two primary types revealed themselves to me, and a radical distinction was brought to light. There is master- morality and slave-morality] I would at once add, however, that in all higher and mixed civilisations, there are also attempts at the reconciliation of the two moralities; but one finds still oftener the confusion and mutual misunderstanding of them, indeed, some times their close juxtaposition even in the same man, within one soul.

Autor of the post: Undefined

The noble type of man Post Date: Mon, 25 Aug 2008 3:29:48 +0000
The distinctions of moral values have either originated in a ruling caste, pleasantly conscious of being different from the ruled or among the ruled class, the slaves and dependents of all sorts. In the first case, when it is the rulers who determine the concep tion "good," it is the exalted, proud disposition which is regarded as the distinguishing feature, and that which determines the order of rank. The noble type of man separates from himself the beings in whom the opposite of this exalted, proud disposition displays itself: he despises them.

Autor of the post: Undefined

"We truthful ones" the nobility Post Date: Mon, 25 Aug 2008 3:17:11 +0000
Let it at once be noted that in this first kind of morality the antithesis "good and "bad" means practically the same as "noble" and "despicable"; the antithesis "good" and "evil" is of a different origin. The cowardly, the timid, the in significant, and those thinking merely of narrow utility are de spised; moreover, also, the distrustful, with their constrained glances, the self-abasing, the dog-like kind of men who let them selves be abused, the mendicant flatterers, and above all the liars: it is a fundamental belief of all aristocrats that the common people are untruthful. "We truthful ones" the nobility in ancient Greece called themselves.

Autor of the post: Undefined

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