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Friedrich Nietzsche. The Genealogy of Morals
The Genealogy of Morals
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Table of Contents
The Genealogy of Morals. Translators: Horace B. Samuel and J. M. Kennedy
Preface
First Essay "Good and Evil," "Good and Bad."
Second Essay "Guilt," "Bad Conscience," and the Like
Third Essay. What is the Meaning of Ascetic Ideals?
Ecce Homo: How One Becomes What One Is (An Autobiography) Translated by Anthony M. Ludovici, Paul V. Cohn, Francis Bickley, Herman Scheffauer, G. T. Wrench
Introduction
Preface
Why I Am So Wise
Why I Am So Clever
Why I Write Such Excellent Books
"The Birth of Tragedy"
"Thoughts Out of Season"
"Human, All-Too-Human"
"The Dawn of Day: Thoughts About Morality as a Prejudice"
"Joyful Wisdom: La Gaya Scienza"
"Thus Spoke Zarathustra: A Book For All and None"
Beyond Good and Evil: "The Prelude to a Philosophy of the Future"
"The Genealogy of Morals: A Polemic"
"The Twilight of the Idols: How to Philosophise with the Hammer"
"The Case of Wagner: A Musician's Problem"
Why I Am A Fatality
Songs, Epigrams, Etc
Songs
Epigrams
Dionysus-Dithyrambs
(1888)
Fragments of Dionysus-Dithyrambs
(1882-88)
Hymn to Life
Selected Personal Letters. Translator: Anthony M. Ludovici
Nietzsche To His Sister - March, 1856
Nietzsche To His Mother - November, 1859
Nietzsche To His Mother - February, 1862
Nietzsche To His Mother - November, 1862
Nietzsche To His Mother - April, 1863
Nietzsche To His Mother - May, 1863
Nietzsche To His Mother and Sister - Sept., 1864
Nietzsche To His Mother and Sister - November, 1864
Nietzsche To His Mother and Sister - February, 1865
To Freiherr Karl Von Gersdorff - May, 1865
Nietzsche To His Mother - June, 1865
To Freiherr Karl Von Gersdorff - April, 1866
To Freiherr Karl Von Gersdorff - January, 1867
To Freiherr Karl Von Gersdorff - February, 1867
To Freiherr Karl Von Gersdorff - April, 1867
To Freiherr Karl Von Gersdorff - December, 1867
To Rohde - February, 1868
To Freiherr Karl Von Gersdorff - February, 1868
To Freiherr Karl Von Gersdorff - June, 1868
To Frau Ritschl - July, 1868
To Freiherr Karl Von Gersdorff - August, 1868
To Rohde - October, 1868
To Rohde - November, 1868
To Rohde - November, 1868
To Freiherr Karl Von Gersdorff - April, 1869
To Rohde - August, 1869
Nietzsche To His Mother - August, 1869
To Rohde - February, 1870
Nietzsche To His Mother - August, 1870
Nietzsche To His Mother
To Ritschl - September, 1870
To Freiherr Karl Von Gersdorff - October, 1870
To Freiherr Karl Von Gersdorff - November, 1870
To His Mother And Sister - December, 1870
To Rohde - December, 1870
To Rohde - January, 1872
To Rohde - June, 1872
Nietzsche To His Mother - October, 1872
To Rohde - November, 1872
Nietzsche To Malvida Von Meysenbug - April, 1873
Nietzsche To His Mother - September, 1873
To Freiherr Karl Von Gersdorff - October, 1873
To Rohde - December, 1873
To Rohde - February, 1874
To Freiherr Karl Von Gersdorff - April, 1874
To Rohde - October, 1874
Nietzsche To Malvida Von Meysenbug - October, 1874
Nietzsche To His Sister - January, 1875
To Rohde - February, 1875
To Rohde - December, 1875
To Freiherr Karl Von Gersdorff - December, 1875
To Freiherr R. v. Seydlitz - September, 1876
To Freiherr Karl Von Gersdorff - May, 1876
To Madame Louise O. - September, 1876
To Rohde - August, 1877
To Madame Louise O. - August, 1877
To Seydlitz - January, 1878
Nietzsche To Malvida Von Meysenbug - June, 1878
Nietzsche To Peter Gast - March, 1879
Nietzsche To His Mother And Sister - April, 1879
Nietzsche To The President Of The Educational Council - May, 1879
Nietzsche To His Publisher - May, 1879
Ruling of the Governing Body of Bale University - June, 1879
Nietzsche To Peter Gast - September, 1879
Nietzsche To Peter Gast - October, 1879
Nietzsche To Peter Gast - July, 1880
Nietzsche To Peter Gast - August, 1880
To Herr Ob. Rer. R. Krug - November, 1880
To Rohde - March, 1881
Nietzsche To Peter Gast - April, 1881
Nietzsche To His Sister - June, 1881
Nietzsche To Peter Gast - August, 1881
Nietzsche To His Mother - August, 1881
Nietzsche To Peter Gast - August, 1881
Nietzsche To Peter Gast - November, 1881
Nietzsche To Peter Gast - December, 1881
Nietzsche To Peter Gast - January, 1882
To Herr. Ob. Reg. R. Krug - February, 1882
Nietzsche To His Sister - February, 1882
To Rohde - July, 1882
To Madame Louise O. - September, 1882
Nietzsche To Peter Gast - February, 1883
Nietzsche To Peter Gast - February, 1883
Nietzsche To Peter Gast - March, 1883
Nietzsche To Peter Gast - April, 1883
To Freiherr Karl Von Gersdorff - June, 1883
Nietzsche To Peter Gast - July, 1883
To Peter Gast - July, 1883
To Peter Gast - August, 1883
Nietzsche To His Mother - August, 1883
Nietzsche To Peter Gast - August, 1883
Nietzsche To Peter Gast - August, 1883
Nietzsche To His Sister - August, 1883
Nietzsche To Peter Gast - September, 1883
Nietzsche To His Sister - November, 1883
To Rohde - February, 1884
Nietzsche To Peter Gast - December, 1885
Nietzsche To His Sister and Brother-in-Law - December, 1885
Nietzsche To His Sister - February, 1886
Nietzsche To His Sister - July, 1886
Nietzsche To Peter Gast - July, 1886
Nietzsche To Peter Gast - October, 1886
Nietzsche To Peter Gast - January, 1887
To Seydlitz - February, 1887
Nietzsche To Peter Gast - March, 1887
Nietzsche To His Sister - March, 1887
Nietzsche To His Sister - April, 1887
Nietzsche To Malvida Von Meysenbug - May, 1887
To Rohde - May, 1887
To Rohde - May, 1887
Nietzsche To Peter Gast - November 3, 1887
To Rohde - November, 1887
Nietzsche To Peter Gast - November, 1887
Nietzsche To Peter Gast - December, 1887
To Karl Fuchs - December, 1887
Nietzsche To His Sister - January, 1888
Nietzsche To Peter Gast - February, 1888
To Seydlitz - February, 1888
Translator's Notes
Отрывок из книги
Friedrich Nietzsche
Ecce Homo: How One Becomes What One Is (An Autobiography)
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But let us come back to it; the problem of another origin of the good—of the good, as the resentful man has thought it out—demands its solution. It is not surprising that the lambs should bear a grudge against the great birds of prey, but that is no reason for blaming the great birds of prey for taking the little lambs. And when the lambs say among themselves, "These birds of prey are evil, and he who is as far removed from being a bird of prey, who is rather its opposite, a lamb,—is he not good?" then there is nothing to cavil at in the setting up of this ideal, though it may also be that the birds of prey will regard it a little sneeringly, and perchance say to themselves, "We bear no grudge against them, these good lambs, we even like them: nothing is tastier than a tender lamb." To require of strength that it should not express itself as strength, that it should not be a wish to overpower, a wish to overthrow, a wish to become master, a thirst for enemies and antagonisms and triumphs, is just as absurd as to require of weakness that it should express itself as strength. A quantum of force is just such a quantum of movement, will, action—rather it is nothing else than just those very phenomena of moving, willing, acting, and can only appear otherwise in the misleading errors of language (and the fundamental fallacies of reason which have become petrified therein), which understands, and understands wrongly, all working as conditioned by a worker, by a "subject." And just exactly as the people separate the lightning from its flash, and interpret the latter as a thing done, as the working of a subject which is called lightning, so also does the popular morality separate strength from the expression of strength, as though behind the strong man there existed some indifferent neutral substratum, which enjoyed a caprice and option as to whether or not it should express strength. But there is no such substratum, there is no "being" behind doing, working, becoming; "the doer" is a mere appanage to the action. The action is everything. In point of fact, the people duplicate the doing, when they make the lightning lighten, that is a "doing-doing": they make the same phenomenon first a cause, and then, secondly, the effect of that cause. The scientists fail to improve matters when they say, "Force moves, force causes," and so on. Our whole science is still, in spite of all its coldness, of all its freedom from passion, a dupe of the tricks of language, and has never succeeded in getting rid of that superstitious changeling "the subject" (the atom, to give another instance, is such a changeling, just as the Kantian "Thing-in-itself"). What wonder, if the suppressed and stealthily simmering passions of revenge and hatred exploit for their own advantage this belief, and indeed hold no belief with a more steadfast enthusiasm than this—"that the strong has the option of being weak, and the bird of prey of being a lamb." Thereby do they win for themselves the right of attributing to the birds of prey the responsibility for being birds of prey: when the oppressed, down-trodden, and overpowered say to themselves with the vindictive guile of weakness, "Let us be otherwise than the evil, namely, good! and good is every one who does not oppress, who hurts no one, who does not attack, who does not pay back, who hands over revenge to God, who holds himself, as we do, in hiding; who goes out of the way of evil, and demands, in short, little from life; like ourselves the patient, the meek, the just,"—yet all this, in its cold and unprejudiced interpretation, means nothing more than "once for all, the weak are weak; it is good to do nothing for which we are not strong enough"; but this dismal state of affairs, this prudence of the lowest order, which even insects possess (which in a great danger are fain to sham death so as to avoid doing "too much"), has, thanks to the counterfeiting and self-deception of weakness, come to masquerade in the pomp of an ascetic, mute, and expectant virtue, just as though the very weakness of the weak—that is, forsooth, its being, its working, its whole unique inevitable inseparable reality—were a voluntary result, something wished, chosen, a deed, an act of merit. This kind of man finds the belief in a neutral, free-choosing "subject" necessary from an instinct of self-preservation, of self-assertion, in which every lie is fain to sanctify itself. The subject (or, to use popular language, the soul) has perhaps proved itself the best dogma in the world simply because it rendered possible to the horde of mortal, weak, and oppressed individuals of every kind, that most sublime specimen of self-deception, the interpretation of weakness as freedom, of being this, or being that, as merit.
Will any one look a little into—right into—the mystery of how ideals are manufactured in this world? Who has the courage to do it? Come!
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