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First EssayGood and Evil, Good and Bad11
We see exactly the opposite with the noble man, who conceives the fundamental idea "good" in advance and spontaneously by himself and from there first creates a picture of "bad" for himself. This "bad" originating from the noble man and that "evil" arising out of the stew pot of insatiable hatred - of these the first is a later creation, an afterthought, a complementary colour; whereas the second is the original, the beginning, the essential act of conception in slave morality.
Although the two words "bad" and "evil" both seem opposite to the same idea of "good", how different they are. But it is not the same idea of the "good"; it is much rather a question of who the "evil man" really is, in the sense of the morality of resentment. The strict answer to that is this: precisely the "good man" of the other morality, the noble man himself, the powerful, the ruling man, only coloured over, reinterpreted, and seen through the poisonous eyes of resentment.
Here there is one thing we will be the last to deny: the man who knows these "good men" only as enemies, knows them as nothing but evil enemies, and the same men who are so strongly held bound by custom, honour, habit, thankfulness, even more by mutual suspicion and jealousy inter pares [among equals] and who, by contrast, demonstrate in relation to each other such resourceful consideration, self-control, refinement, loyalty, pride, and friendship - these men, once outside where the strange world, the foreign, begins, are not much better than beasts of prey turned loose. There they enjoy freedom from all social constraints. In the wilderness they make up for the tension which a long fenced-in confinement within the peace of the community brings about. They go back to the innocent consciousness of a wild beast of prey, as joyful monsters, who perhaps walk away from a dreadful sequence of murder, arson, rape, and torture with exhilaration and spiritual equilibrium, as if they had merely pulled off a student prank, convinced that the poets now have something more to sing about and praise for a long time.
At the bottom of all these noble races we cannot fail to recognize the beast of prey, the blond beast splendidly roaming around in its lust for loot and victory. This hidden basis from time to time needs to be discharged: the animal must come out again, must go back into the wilderness, - Roman, Arab, German, Japanese nobility, Homeric heroes, Scandinavian Vikings—in this need they are all alike.
It was the noble races which left behind the concept of the "barbarian" in all their tracks, wherever they went. A consciousness of and a pride in this fact reveals itself even in their highest culture (for example, when Pericles says to his Athenians, in that famous Funeral Speech, "our audacity has broken a way through to every land and sea, putting up permanent memorials to itself for good and ill."). This "audacity" of the noble races, mad, absurd, sudden in the way it expresses itself, its unpredictability, even the improbability of its undertakings - Pericles emphatically praises the rayhumia [mental balance, freedom from anxiety] of the Athenians - its indifference to and contempt for safety, body, life, comfort, its fearsome cheerfulness and the depth of its joy in all destruction, in all the physical pleasures of victory and cruelty - everything summed up for those who suffer from such audacity in the image of the "barbarian," the "evil enemy," something like the "Goth" or the "Vandal."
The deep, icy mistrust which the German evokes, as soon as he comes to power - even today - is still an after-effect of that unforgettable terror with which for a century Europe confronted the rage of the blond German beast (although there is hardly any idea linking the old Germanic tribes and we Germans, let alone any blood relationship).
Once before I have remarked on Hesiod`s dilemma when he thought up his sequence of cultural periods and sought to express them as Gold, Silver, and Iron. But he didn`t know what to do with the contradiction presented to him by the marvelous but, at the same time, so horrifying world of Homer, other than to make two cultural ages out of one, then placing one after the other - first the age of Heroes and Demi-gods from Troy and Thebes, just as that world remained as a memorial for the noble races who had their own ancestors in it, and then the Iron Age, as that same world appeared to the descendants of the downtrodden, exploited, ill treated, those carried off and sold - a metallic age, as mentioned: hard, cold, cruel, empty of feeling and scruples, with everything crushed and covered over in blood.
Assuming as true what in any event is taken as "the truth" nowadays, that it is precisely the purpose of all culture to breed a tame and civilized animal, a domestic pet, out of the beast of prey "man," then we would undoubtedly have to consider the essential instruments of culture all those instinctive reactions and resentments by means of which the noble races with all their ideals were finally disgraced and overpowered - but that would not be to claim that the bearers of these instincts also in themselves represented culture. It would much rather be the case that the opposite is not only probable - no! nowadays it is visibly apparent. These people carrying instincts for oppression and a lust for revenge, the descendants of all European and non-European slavery, and all pre-Aryan populations in particular, represent the regression of mankind! These "instruments of culture" are a disgrace to humanity, more a reason to be suspicious off or a counterargument against "culture" in general!
We may well be right when we hang onto our fear of the blond beast at the base of all noble races and keep up our guard. But who would not find it a hundred times better to fear if he could at the same time be allowed to admire, rather than not fear and no longer be able to rid himself of the disgusting sight of the failures, the stunted, the emaciated, the poisoned? Is not that our fate? Today what is it that constitutes our aversion to "man"? For we suffer from man - there`s no doubt of that. It`s not a matter of fear, rather it`s the fact that we have nothing more to fear from men, that the maggot "man" is in the foreground swarming around, that the "tame man," the hopelessly mediocre and unpleasant man, has already learned to feel that he is the goal, the pinnacle, the meaning of history, "the higher man," - yes indeed, he even has a certain right to feel that about himself, insofar as he feels separate from the excess of failed, sick, tired, spent people, who are nowadays beginning to make Europe stink, and feels at least somewhat successful, at least still capable of life, at least able to say "yes" to life.
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