On the Genealogy of Morality

268:. Beyond the metaphorical lion, Nietzsche expressively associates the "blond beast" with the Aryan race of Celts and Gaels which he states were all fair skinned and fair-haired and constituted the collective aristocracy of the time. Thus, he associates the "good, noble, pure, as originally a blond person in contrast to dark-skinned, dark-haired native inhabitants" (the embodiment of the "bad"). Here he introduces the concept of the original blond beasts as the "master race" which has lost its dominance over humanity but not necessarily permanently. Though, at the same time, his examples of blond beasts include such peoples as the Japanese and Arabic nobilities of antiquity (§11), suggesting that being a blond beast has more to do with one's morality than one's race. 400:

in its treatment of law-breakers. As a community's security and self-confidence increases, the harm of one individual's transgressions decreases correspondingly, and the continuance of the more harmonious state requires that excessively violent responses be controlled and regulated. The nature of such a community's penal law will involve a compromise between this requirement and the angry forces seeking blood and violence. Its principal way of achieving it is to separate the deed from the doer via the concept of 'the crime', a transformation of the actual deed into an abstract legal category implying a 'debt to society', a debt that is ultimately dischargeable through an appropriate 'punishment'.

658:(a) Science is in fact the "most recent and noblest form" of the ascetic ideal. It has no faith in itself, and acts only as a means of self-anesthetization for sufferers (scientists) who do not want to admit they suffer. In apparent opposition to the ascetic ideal, science has succeeded merely in demolishing the ideal's "outworks, sheathing, play of masks, ... its temporary solidification, lignification, dogmatization" (§25). By dismantling church claims to the theological importance of man, scientists substitute their self-contempt as the ideal of science. 448:

to depend on a continued acknowledgement and repayment of the ancestor, whose powerful spirit is still present in all customs and daily activities. As the power of the tribe grows, the debt to the ancestor likewise increases. The invisible yet omnipresent figure of the ancestor takes on an ever-increasing power and mystique, until eventually, in the paranoid imaginations of his debtors, he begins to "recede into the darkness of the divinely uncanny and unimaginable: in the end the ancestor must necessarily be transfigured into a

567:(b) For the philosopher, it means a "sense and instinct for the most favorable conditions of higher spirituality", which is to satisfy his desire for independence. It is only in the guise of the ascetic priest that the philosopher is first able to make his appearance without attracting suspicion of his overweening will to power. As yet, every "true" philosopher has retained the trappings of the ascetic priest; his slogans have been "poverty, chastity, humility." 372:" (§8). 'Law' and 'justice', a society's codes, judgements and commands in relation to individual and inter-personal rights and obligations, are formed in the context of this contractual-evaluating conceptual paradigm. The strength of one's 'conscience', one's ability to make promises and not break them, to personally guarantee one's future actions, to fulfil ones obligations to others, is thus a vital factor in determining individual social status. 412:, had quite different origins and had no place whatsoever in the institutions of crime and punishment for the greater part of their history. The criminal was dealt with merely as something harmful, as an "irresponsible piece of fate", and the person upon whom punishment was administered, though his body encountered something shocking and violent, was entirely unacquainted with 'moral' pain. The only 'lesson' learned from punishment was that of 404:

into a kind of unity that is difficult to dissolve, difficult to analyze and ... completely and utterly undefinable" (§13). Nietzsche lists eleven different uses (or "meanings") of punishment, and suggests that there are many more. One utility it does not possess, however, is awakening remorse. The psychology of prisoners shows that punishment "makes hard and cold; it concentrates; it sharpens the feeling of alienation" (§14). The

2379: 246:, in an inversion of values, redefine the "good" in their own image. They say: "he is good who does not outrage, who harms nobody, who does not attack, who does not requite, who leaves revenge to God, who avoids evil and desires little from life, like us, the patient, humble, and just."(§13) According to Nietzsche, this is merely a transformation of the effects and qualities of impotence into 1116: 391:—the pleasure of being allowed to vent his power freely upon one who is powerless" (§5). Such punishment was a legally enforceable right of the creditor, and some law books had exact quantifications of what could be done to the debtor's body relative to the debt. It was in this civil law validation of cruelty that 'guilt' first became intertwined with 'suffering'. 206:

nobility and everything that is powerful and life-affirming; "bad" has no inculpatory implication and simply refers to the "common" or the "low" and the qualities and values associated with them, in contradistinction to the warrior ethos of the ruling nobility (§3). In the "good/evil" distinction, which Nietzsche calls "

423:

In Nietzsche's theory, the bad conscience was the serious illness that the animal man was bound to contract when he found himself finally enclosed within the walls of a politically organized society. It begins with the institution of the 'state', in its original form a violent subjugation of a people

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the community: a pledge is made to the community and its mores and laws in return for this protection. If that pledge is broken the community, as the offended creditor, demands repayment. A warlike and survival-based community, dealing constantly with danger or scarcity, will be violent and merciless

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A quantum of force is equivalent to a quantum of drive, will, effect—more, it is nothing other than precisely this very driving, willing, effecting, and only owing to the seduction of language (and the fundamental errors of reason that are petrified in it) which conceives and misconceives all effects

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method is a historical technique in which one questions the commonly understood emergence of various philosophical and social beliefs by attempting to account for the scope, breadth or totality of ideology within the time period in question, as opposed to focusing on a singular or dominant ideology.

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This opening aphorism confronts us with the multiplicity of meanings that the ascetic ideal has for different groups: (a) artists, (b) philosophers, (c) women, (d) physiological casualties, (e) priests, and (f) saints. That the ascetic ideal has been so powerful and meant so many different things is

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significance. Nietzsche accounts for the genesis of the concept "God" by considering what happens when a tribe becomes ever more powerful. Each successive generation maintains an ethos of indebtedness (guilt) to the original founders of the tribe, the ancestors. The tribe's very existence is thought

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According to Nietzsche, one must not equate the origin of a thing and its utility. The origin of punishment, for example, is in a procedure that predates the many possible uses and interpretations of it. Punishment has not just one purpose, but a whole range of "meanings" which "finally crystallizes

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Nietzsche insists that it is a mistake to hold beasts of prey to be "evil", for their actions stem from their inherent strength, rather than any malicious intent. One can not blame them for their "thirst for enemies and resistances and triumphs" because, according to Nietzsche, there is no "subject"

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In the "First Treatise", Nietzsche demonstrates that the two pairs of opposites "good/evil" and "good/bad" have very different origins, and that the word "good" itself came to represent two opposed meanings. In the "good/bad" distinction of the aristocratic way of thinking, "good" is synonymous with

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now is to turn the concepts "guilt" and "duty" back—back against whom?… against the "debtor" first of all, in whom from now on the bad conscience is firmly rooted, eating into him and spreading within him like a polyp, until at last the irredeemable debt gives rise to the conception of irredeemable

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faculty of repression, which is responsible for the fact that what we experience and absorb enters our consciousness as little while we are digesting it (one might call the process 'inpsychation') as does the thousandfold process involved in physical nourishment – so-called incorporation"(§1). But

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From the aristocratic mode of valuation, another mode of valuation branches off, which develops into its opposite: the priestly mode. Nietzsche proposes that longstanding confrontation between the priestly caste and the warrior caste fuels this splitting of meaning. The priests, and all those who

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Nietzsche concludes his First Treatise by hypothesizing a tremendous historical struggle between the Roman dualism of "good/bad" and that of the Judaic "good/evil", with the latter eventually achieving a victory for ressentiment, broken temporarily by the Renaissance, but then reasserted by the

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To the noble life, justice is immediate, real, and good, necessarily requiring enemies. To slave morality, justice is a deferred event, ultimately taking the form of an imagined revenge that will result in everlasting life for the weak and punishment for the strong. Slave morality grows out of

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This long pre-historic process allows a "morality of customs" to establish itself, and through it man becomes calculable, regular, and predictable. Its "ripest fruit" is 'the sovereign individual', a human being whose 'social responsibility' has become flesh and blood, an individual with such

570:(e) For the priest, its meaning is the "'supreme' license for power". He sets himself up as the "saviour" of (d) the physiologically deformed, offering them a cure for their exhaustion and listlessness (which is in reality only a therapy which does not tackle the roots of their suffering). 219:

Nietzsche rebukes the "English psychologists" for lacking historical sense. They seek to do moral genealogy by explaining altruism in terms of the utility of altruistic actions, which is subsequently forgotten as such actions become the norm. But the judgment "good", according to Nietzsche,

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Nietzsche decided that "a critique of moral values" was needed, that "the value of these values themselves must be called into question". To this end Nietzsche provides a history of morality, rather than a hypothetical account in the style of Rée, whom Nietzsche classifies as an "English

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is considered by many academics to be Nietzsche's most important work, and, despite its polemical content, out of all of his works the one that perhaps comes closest to a systematic and sustained exposition of his ideas. Some of the contents and many symbols and metaphors portrayed in

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in the sense that they do the patient no further harm: (1) a general deadening of the feeling of life; (2) mechanical activity; (3) "small joys", especially love of one's neighbour; (4) the awakening of the communal feeling of power. He further has a number of strategies which are

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In criminal law, punishment and the debtor/creditor relationship have been transferred onto the relation in which the individual stands to the community. The individual enjoys a number of benefits from communal life, the most obvious of which is protection from the hostile world

428:, enclosed within a system of externally imposed functions and purposes, and its outward-pressing drives and impulses were turned inward: "the instinct for freedom pushed back and incarcerated within and finally able to discharge and vent itself only on itself".(§16) It is the 424:

by a highly organized and remorseless military machine: "the wielding of a hitherto unchecked and shapeless populace into a firm form was not only instituted by an act of violence but carried to its conclusion by nothing but acts of violence"(§17). Thus the human animal became

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The will to truth that is bred by the ascetic ideal has in its turn led to the spread of a truthfulness the pursuit of which has brought the will to truth itself in peril. What is thus now required, Nietzsche concludes, is a critique of the value of truth itself (§24).

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The entire condition of mankind becomes guilt-ridden, whether that condition is the primal ancestor who becomes the perpetrator of "original sin", or "nature", the mother, who becomes characterized as evil or shameful, or existence in general, which is now considered

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feel disenfranchised and powerless in a lowly state of subjugation and physical impotence (e.g., slavery), develop a deep and venomous hatred for the powerful. Thus originates what Nietzsche calls the "slave revolt in morality", which, according to him, begins with

387:. Its logic is not related in any way to considerations about the free will, moral accountability etc, of the wrong-doer: it is nothing more than a special form of compensation for the injured party. The creditor receives recompense "in the form of a kind of 528:

As Nietzsche tells us in the Preface, the Third Treatise is a commentary on the aphorism prefixed to it. Textual studies have shown that this aphorism consists of §1 of the Treatise (not the epigraph to the Treatise, which is a quotation from Nietzsche's

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In the First Treatise, Nietzsche introduces one of his most controversial images, the "blond beast". He had previously employed this expression to represent the lion, an image that is central to his philosophy and made its first appearance in

360:. The conscience in this sense is the self-discipline of social responsibility made into a dominating instinct; to such an individual all other individuals, things and circumstances are evaluated from the perspective of this instinct.(§2) 383:): the guilty person was simply the person who was unable to discharge their debt. In punishment, the creditor acquires the right to inflict harm on the guilty person. Such a transaction is made possible, according to Nietzsche, by 220:

originates not with the beneficiaries of altruistic actions. Rather, the good themselves (the powerful) coined the term "good". Further, Nietzsche sees it as psychologically absurd that altruism derives from a utility that is

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impotence, world-weariness, indignation and envy; it purports to speak for the oppressed masses who have been wronged, deprived of the power to act with immediacy by the masters, who thrive on their subjugation. The men of

497:—love for his debtor. Thus guilt, which originally merely signified debt in a contractual sense, attained an essential moral-metaphysical significance in mankind’s understanding of itself and its relation to God. 367:

against another... setting prices, determining values, contriving equivalences, exchanging – these preoccupied the earliest thinking of man to so great an extent that in a certain sense they constitute thinking

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Nietzsche ends the Treatise with a positive suggestion for a counter-movement to the "conscience-vivisection and cruelty to the animal-self" imposed by the bad conscience: this is to "wed to bad conscience the

621:," i.e. telling the weak to look for the causes of their unhappiness in themselves (in "sin"), not in others. Such training in repentance is responsible, according to Nietzsche, for phenomena such as the 337:

their place relative to the whole. Memory in this sense, the social conscience in its rudimentary form, was forged with great difficulty over a long period of time, by what Nietzsche refers to as man's

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to this closed system of will, goal, and interpretation?" (§23) Nietzsche considers as possible opponents of the ideal: (a) modern science; (b) modern historians; (c) "comedians of the ideal" (§27).

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to express strength or not do so. But there is no such substratum; there is no "being" behind doing, effecting, becoming; "the doer" is merely a fiction added to the deed—the deed is everything.(§13)

285:, for the operation of a subject called lightning, so popular morality also separates strength from expressions of strength, as if there were a neutral substratum behind the strong man, which was 258:

as "evil", taking on a mystical moral-judgemental element entirely absent from the aristocratic "bad", which to the noble was simply a descriptor for the inferior qualities of the lower classes.

672:(c) An even worse kind of historian is what Nietzsche calls the "contemplatives": self-satisfied armchair hedonists who have arrogated to themselves the praise of contemplation (Nietzsche gives 2172: 901:(= Heidelberger Akademie der Wissenschaften (ed.): Historischer und kritischer Kommentar zu Friedrich Nietzsches Werken, vol. 5/2). XVII + 723 pages. Berlin / Boston: Walter de Gruyter 2019 676:

as an example). Europe is full of such "comedians of the Christian-moral ideal." In a sense, if anyone is inimical to the ideal it is they, because they at least "arouse mistrust" (§27).

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The historical advance toward universal empires brought with it the advance toward monotheistic religions, and it was with Christianity that the feeling of guilty indebtedness achieved its

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inclinations", i.e. to use the self-destructive tendency encapsulated in bad conscience to attack the symptoms of sickness themselves. It is much too early for the kind of free spirit—a

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as conditioned by something that causes effects, by a "subject", can it appear otherwise. For just as the popular mind separates the lightning from its flash and takes the latter for an

2720: 525:; what it indicates; what lies hidden behind it, beneath it, in it; of what it is the provisional, indistinct expression, overlaid with question marks and misunderstandings" (§23). 1055: 509:-figure—who could bring this about, although he will come one day: he will emerge only in a time of emboldening conflict, not in the "decaying, self-doubting present" (§24). 573:

Nietzsche suggests a number of causes for widespread physiological inhibition: (i) the crossing of races; (ii) emigration of a race to an unsuitable environment (e.g. the

293:

The "subject" (or soul) is only necessary for slave morality. It enables the impotent man to sanctify the qualities of his impotence by making them into "good" qualities,

489:". Christianity's expedient, its "stroke of genius" in the shadow of this looming eternal nightmare, was to proclaim that God himself, in the person of Jesus, sacrificed 613:

in the sense that they have the effect of making the sick sicker (although the priest applies them with a good conscience); they work by inducing an "orgy of feeling" (

210:", the meaning of "good" is made the antithesis of the original aristocratic "good", which itself is re-labelled "evil". This inversion of values develops out of the 1169:, which he published in 1887 towards the end of his working life and in which he considered the price humans have paid, and were still paying, to become civilised. 2673: 688:

The work has received a multitude of citations and references from subsequent philosophical books as well as literary articles, works of fiction, and the like.

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According to Nietzsche, what we call "the conscience" is the end product of a long and painful socio-historical process that began with the need to create a

232:(§7), for it is the bridge that led to the slave revolt, via Christian morality, of the alienated, oppressed masses of the Roman Empire (a dominant theme in 224:: if it is useful, what is the incentive to forget it? Such meaningless value-judgment gains currency by expectations repeatedly shaping the consciousness. 2450: 432:, the same active force that is at work in the artists of violence and builders of states, but deprived of its object and turned upon itself. This 154:

to be a work of sustained brilliance and power as well as his masterpiece. Since its publication, it has influenced many authors and philosophers.

139:(1886). The three treatises trace episodes in the evolution of moral concepts with a view to confronting "moral prejudices", specifically those of 2778: 2668: 2180: 2683: 2773: 2455: 914: 906: 651:

Given the extraordinary success of the ascetic ideal in imposing itself on our entire culture, what can we look to oppose it? "Where is the

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to provide this underpinning; therefore we should look to philosophers if we are to get closer to finding out what the ascetic ideal means.

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social existence, to the extent that the social organism must function as a unity to survive and prosper, requires that certain things be

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To understand how the bad conscience became bound up with guilt and punishment, it is necessary to examine how these concepts acquired

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The First Treatise concludes with a note calling for further examination of the history of moral concepts and the hierarchy of values.

1061: 1179:: Video lecture on Nietzsche's views on the origin of Western values with some background of his writing styles, his background as a 661:(b) Modern historians, in trying to hold up a mirror to ultimate reality, are not only ascetic but highly nihilistic. As deniers of 2688: 2678: 2550: 2408: 1296: 1039: 868: 848: 834: 820: 806: 777: 254:– the meritorious deeds of the "good" man. The deeds of the powerful man, known to themselves as "good", are re-cast by the men of 352:

hard-won mastery over himself that he is capable of determining and guaranteeing his own future actions. Such an individual has a

2694: 2432: 1208: 1079: 459:. Christianity is the religion that has sought, successfully, to permanently bind the concept of 'guilt' to the bad conscience: 2768: 729:(evinced principally in "histories" of sexuality and punishment). In this aspect Foucault was heavily influenced by Nietzsche. 2700: 2535: 2164: 882: 732:

Others have adapted "genealogy" in a looser sense to inform their work. An example is the attempt by the British philosopher

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The ascetic priest has a range of strategies for anesthetizing the continuous, low-level pain of the weak. Four of these are

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Nietzsche's treatise outlines his thoughts "on the origin of our moral prejudices" previously given brief expression in his

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and memory. Punishment produces "an increase in fear, a heightening of prudence, mastery of the desires: thus punishment

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as example. Artists, he concludes, always require some ideology to prop themselves up. Wagner, we are told, relied on

921:, explaining the structure, all contexts, backgrounds and historical sources of the book – only available in German). 644:(of which there were eight epidemics between 1564 and 1605), and the delirium characterized by the widespread cry of 179:(1886). Nietzsche attributes the desire to publish his "hypotheses" on the origins of morality to reading his friend 1176: 733: 2747: 2715: 2156: 1157: 2617: 207: 2347: 436:

world of "self-ravishment" and "artists' cruelty", became "the womb of all ideal and imaginative phenomena", the

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The concepts of guilt and punishment likewise have their origins in the contractual relationship. Here 'guilt' (

2710: 2632: 2572: 2363: 1850: 1507: 1263: 815:, translated by Carol Diethe and edited by Keith Ansell-Pearson, Cambridge: Cambridge University Press, 1994, 2560: 2530: 191:

psychologist" (using "English" to designate an intellectual temperament, as distinct from a nationality).

2592: 2490: 2445: 1840: 1441: 1393: 722: 709: 264: 556:(a) For the artist, the ascetic ideal means "nothing or too many things". Nietzsche selects the composer 2783: 2607: 2577: 2515: 2510: 2220: 2212: 2140: 2096: 1458: 1453: 1348: 574: 363:

It was in the contractual relationship, a relationship based on mutual promises, that one person first "

234: 2525: 2495: 2470: 2460: 2440: 2337: 2001: 1477: 1467: 1448: 1426: 1388: 1326: 1238: 1201: 598: 175: 169: 135: 89: 924: 2737: 2480: 2465: 2424: 2307: 2268: 2244: 2111: 2031: 2011: 1986: 1956: 1368: 1248: 320:

in the human animal. For its own psychic health and functionality, the human organism is naturally

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to vindicate the value of truthfulness using lines of argument derived from genealogy in his book

2587: 2505: 2302: 2297: 2132: 2071: 1941: 1529: 1436: 1421: 1373: 1321: 894: 753: 102: 133:('Abhandlungen' in German) that expand and follow through on concepts Nietzsche sketched out in 2705: 2357: 2342: 2332: 2312: 2061: 1892: 1795: 1785: 1514: 1472: 1035: 940: 932: 910: 902: 878: 864: 844: 843:, translated and edited by Maudemarie Clark and Alan J. Swensen, Indianapolis: Hackett, 1998, 830: 816: 802: 794: 773: 1138: 467:

now is to preclude pessimistically, once and for all, the prospect of a final discharge; the

2520: 2327: 2252: 2236: 2066: 2051: 1996: 1775: 1557: 1524: 1519: 1416: 1316: 1253: 1233: 1225: 877:, translated by Michael A. Scarpitti and edited by Robert C. Holub (Penguin Classics) 2013. 857:, edited by Giorgio Colli and Mazzino Montinari, Munich: Deutscher Taschenbuch Verlag, 2002. 269: 26: 2485: 2475: 2382: 2116: 1855: 1810: 1770: 1718: 1663: 1653: 1577: 1552: 1534: 1487: 1378: 1311: 1306: 1194: 1084: 718: 118: 1089: 344:, the underlying principle of which is "If something is to stay in the memory it must be 493:

for the guilt of mankind. God pays the unpayable debt, the new religion teaches, out of

2582: 2352: 2106: 2006: 1991: 1966: 1961: 1845: 1735: 1673: 1592: 1582: 1572: 1482: 1363: 1358: 1343: 1283: 1268: 1243: 1111:(Translated into English by Ian Johnston of Malaspina University-College, Nanaimo, BC). 749: 741: 698: 557: 517:

Nietzsche's purpose in the "Third Treatise" is "to bring to light, not what ideal has

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for moral reasons, and the actions of his oppressor into morally "evil" choices.

2597: 2016: 1820: 1597: 1258: 1162: 1130: 1097: 697:, together with its tripartite structure, seem to be based on and influenced by 506: 471:

now is to make the glance recoil disconsolately from an iron impossibility; the

180: 187:(1877) and finding the "genealogical hypotheses" offered there unsatisfactory. 2637: 2076: 2046: 2041: 2021: 1971: 1882: 1740: 1683: 1643: 1638: 1408: 1331: 1180: 634: 2566: 2292: 2204: 1936: 1916: 1815: 1725: 1698: 1678: 1623: 1492: 1301: 1146: 726: 662: 2612: 2602: 2322: 2287: 1921: 1906: 1830: 1825: 1790: 1780: 1693: 1628: 1602: 1125: 995:

Nietzsche, Genealogy, Morality: Essays on Nietzsche's Genealogy of Morals

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Reformation, and finally confirmed by the French Revolution when the "

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in: only that which never ceases to hurt stays in the memory"(§3).

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Second Treatise: "'Guilt', 'Bad Conscience', and Related Matters"

311: 1951: 1867: 1713: 1708: 1668: 2397: 1190: 1165:, 12 January 2017. Melvyn Bragg and guests discuss Nietzsche's 1094:, 1887. Translated by Horace B. Samuel; at the Internet Archive 1014:(Wissenschaftliche Buchgesellschaft, 1994), p. 7.; G. Deleuze, 1877: 2173:

An Introduction to the Principles of Morals and Legislation

984:, translated by Francis Golffing, Anchor Books, 1956, p.153 797:), New York: Vintage, 1967; this version also included in 1186: 665:, their "last crowings" are "To what end?," "In vain!," " 324:. Forgetfulness is "an active and in the strictest sense 1177:"Nietzsche as Master of Suspicion and Immoralist" (1991) 537:

an expression of the basic fact of the human will: "its

951:, explaining the meaning of the book by close reading). 760:

was the most important influence on his life and work.

772:, translated by Francis Golffing, Anchor Books, 1956, 703:

On the History of Religion and Philosophy in Germany

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Jenseits von Gut und Böse. Zur Genealogie der Moral

717:, it has been first used by Nietzsche and later by 97: 84: 74: 66: 56: 46: 36: 982:The Birth of Tragedy & the Genealogy of Morals 770:The Birth of Tragedy & the Genealogy of Morals 194: 129:. It consists of a preface and three interrelated 997:. Berkeley: University of California Press, 1994. 476:penance, the idea that it cannot be discharged (" 195:First Treatise: "'Good and Evil', 'Good and Bad'" 899:Kommentar zu Nietzsches Zur Genealogie der Moral 272:asserts: "There is no 'eugenics' in Nietzsche." 748:is "one of the first and still subtlest of the 721:, who tried to expand and apply the concept of 420:men, but it does not make them "better"."(§15) 1108:On the Genealogy of Morals - A Polemical Tract 617:). He does this by "altering the direction of 513:Third Treatise: "What do ascetic ideals mean?" 2409: 1202: 8: 2149:Fifteen Sermons Preached at the Rolls Chapel 1140:Zur Genealogie der Moral. Eine Streitschrift 1132:Zur Genealogie der Moral. Eine Streitschrift 752:investigations of the evolution of ethics". 589:); (v) diseases of various kinds, including 123:Zur Genealogie der Moral: Eine Streitschrift 19: 2451:Philosophy in the Tragic Age of the Greeks 2416: 2402: 2394: 1209: 1195: 1187: 1143:online German text at Projekt Gutenberg-DE 1102:1887; translated by Walter Hausemann, 1897 585:pessimism from 1850); (iv) bad diet (e.g. 25: 18: 970:Beyond Selflessness: Reading Nietzsche's 250:, as if these effects and qualities were 1010:(Routledge, 2002), p. 73; W. Stegmaier, 917:(a comprehensive standard commentary on 783:On The Genealogy of Morals and Ecce Homo 581:); (iii) the exhaustion of a race (e.g. 125:) is an 1887 book by German philosopher 2181:Groundwork of the Metaphysics of Morals 1167:On the Genealogy of Morality: A Polemic 961: 356:: by virtue of his self-mastery he has 216:felt by the weak towards the powerful. 114:On the Genealogy of Morality: A Polemic 1135:online German text at Nietzsche Source 2456:On Truth and Lies in a Nonmoral Sense 7: 2733:Elisabeth Förster-Nietzsche (sister) 2674:Influence and reception of Nietzsche 1057:Barnes & Noble: Meet the writers 305:instincts of the rabble" triumphed. 2197:Elements of the Philosophy of Right 150:Some Nietzschean scholars consider 801:, New York: Modern Library, 2000, 597:(e.g. German depression after the 185:The Origin of the Moral Sensations 14: 1012:Nietzsches "Genealogie der Moral" 947:(the comprehensive commentary on 725:as a novel method of research in 333:forgotten, that individuals must 2695:The Journal of Nietzsche Studies 2378: 2377: 1114: 1028:Dennett, Daniel C. (July 2014). 31:Title page of the first edition. 16:1887 book by Friedrich Nietzsche 238:, written the following year). 2779:Books critical of Christianity 2701:Library of Friedrich Nietzsche 2165:The Theory of Moral Sentiments 1535:Value monism – Value pluralism 1183:, and his method of genealogy. 756:has said in an interview that 1: 2721:Relationship with Max Stirner 2774:Books by Friedrich Nietzsche 2501:On the Genealogy of Morality 2229:On the Genealogy of Morality 2189:Critique of Practical Reason 1105:Nietzsche, Friedrich. 1887. 841:On the Genealogy of Morality 813:On the Genealogy of Morality 758:On The Genealogy of Morality 746:On The Genealogy of Morality 695:On the Genealogy of Morality 690:On the Genealogy of Morality 1124:public domain audiobook at 1016:Nietzsche et la philosophie 972:Genealogy (OUP, 2007), p. 1 799:Basic Writings of Nietzsche 785:, translated and edited by 20:On the Genealogy of Morals 2800: 2716:Nietzsche-Haus, Sils Maria 2684:Nietzsche's views on women 2157:A Treatise of Human Nature 1099:On the Genealogy of Morals 1091:On the Genealogy of Morals 875:On the Genealogy of Morals 827:On the Genealogy of Morals 358:the right to make promises 276:separate from the action: 198: 2373: 949:The Genealogy of Morality 919:The Genealogy of Morality 545:—and it will rather will 24: 2711:Nietzsche-Haus, Naumburg 2633:Transvaluation of values 2573:Apollonian and Dionysian 1508:Universal prescriptivism 51:Zur Genealogie der Moral 2748:Zarathustra's roundelay 2689:Nietzsche and free will 2679:Anarchism and Nietzsche 2536:The Will to Power 2531:Nietzsche contra Wagner 1297:Artificial intelligence 1121:The Genealogy of Morals 1080:The Genealogy of Morals 1031:Darwin's Dangerous Idea 861:The Genealogy of Morals 684:Reception and influence 379:) simply meant 'debt' ( 2769:1887 non-fiction books 2593:Genealogy (philosophy) 2491:Thus Spoke Zarathustra 2446:On the Pathos of Truth 1034:. Simon and Schuster. 993:Schacht, Richard, ed. 793:in collaboration with 738:Truth and Truthfulness 648:("long live death!"). 531:Thus Spoke Zarathustra 482: 291: 265:Thus Spoke Zarathustra 122: 2669:Works about Nietzsche 2618:Master–slave morality 2608:Immaculate perception 2578:The Four Great Errors 2511:Twilight of the Idols 2221:The Methods of Ethics 1459:Divine command theory 1454:Ideal observer theory 1149:Genealogy of Morality 1008:Nietzsche on Morality 615:Gefühls-Ausschweifung 521:, but simply what it 461: 278: 2526:Dionysian Dithyrambs 2496:Beyond Good and Evil 2471:Human, All Too Human 2461:Untimely Meditations 2441:The Birth of Tragedy 2338:Political philosophy 1018:(PUF, 1962), pp. 99. 956:Notes and references 633:of the Middle Ages, 176:Beyond Good and Evil 170:Human, All Too Human 136:Beyond Good and Evil 90:Beyond Good and Evil 2738:Nietzschean Zionism 2481:Idylls from Messina 2466:Hymnus an das Leben 2425:Friedrich Nietzsche 2308:Evolutionary ethics 2269:Reasons and Persons 2245:A Theory of Justice 1399:Uncertain sentience 708:In philosophy, the 480:punishment"). (§21) 385:pleasure in cruelty 127:Friedrich Nietzsche 47:Original title 41:Friedrich Nietzsche 21: 2588:Faith in the Earth 2506:The Case of Wagner 2303:Ethics in religion 2298:Descriptive ethics 2133:Nicomachean Ethics 895:Andreas Urs Sommer 754:Stephen Greenblatt 103:The Case of Wagner 2756: 2755: 2706:Nietzsche Archive 2391: 2390: 2358:Social philosophy 2343:Population ethics 2333:Philosophy of law 2313:History of ethics 1796:Political freedom 1473:Euthyphro dilemma 1264:Suffering-focused 915:978-3-11-038892-3 907:978-3-11-029308-1 795:R. J. Hollingdale 599:Thirty Years' War 487:worthless as such 110: 109: 75:Publication place 2791: 2541: 2540: 2418: 2411: 2404: 2395: 2381: 2380: 2328:Moral psychology 2273: 2265: 2257: 2253:Practical Ethics 2249: 2241: 2237:Principia Ethica 2233: 2225: 2217: 2209: 2201: 2193: 2185: 2177: 2169: 2161: 2153: 2145: 2141:Ethics (Spinoza) 2137: 1776:Moral imperative 1234:Consequentialism 1211: 1204: 1197: 1188: 1153: 1118: 1117: 1066: 1065: 1060:. Archived from 1052: 1046: 1045: 1025: 1019: 1004: 998: 991: 985: 979: 973: 966: 945:978-1895131-50-5 937:978-1895131-49-9 791:On the Genealogy 789:(translation of 734:Bernard Williams 646:evviva la morte! 365:measured himself 270:Peter Sloterdijk 98:Followed by 85:Preceded by 29: 22: 2799: 2798: 2794: 2793: 2792: 2790: 2789: 2788: 2759: 2758: 2757: 2752: 2727:My Sister and I 2657: 2552: 2545: 2538: 2537: 2486:The Gay Science 2476:The Dawn of Day 2427: 2422: 2392: 2387: 2369: 2276: 2271: 2263: 2255: 2247: 2239: 2231: 2223: 2215: 2207: 2199: 2191: 2183: 2175: 2167: 2159: 2151: 2143: 2135: 2121: 1894: 1887: 1811:Self-discipline 1771:Moral hierarchy 1719:Problem of evil 1664:Double standard 1654:Culture of life 1612: 1541: 1488:Non-cognitivism 1403: 1278: 1220: 1215: 1151: 1115: 1085:Standard Ebooks 1075: 1070: 1069: 1054: 1053: 1049: 1042: 1027: 1026: 1022: 1006:See B. Leiter, 1005: 1001: 992: 988: 980: 976: 967: 963: 958: 891: 787:Walter Kaufmann 766: 719:Michel Foucault 686: 543:it needs a goal 515: 314: 203: 197: 165: 160: 32: 17: 12: 11: 5: 2797: 2795: 2787: 2786: 2781: 2776: 2771: 2761: 2760: 2754: 2753: 2751: 2750: 2745: 2740: 2735: 2730: 2723: 2718: 2713: 2708: 2703: 2698: 2691: 2686: 2681: 2676: 2671: 2665: 2663: 2659: 2658: 2656: 2655: 2650: 2645: 2640: 2635: 2630: 2625: 2620: 2615: 2610: 2605: 2600: 2595: 2590: 2585: 2583:Eternal return 2580: 2575: 2570: 2563: 2557: 2555: 2547: 2546: 2544: 2543: 2533: 2528: 2523: 2518: 2516:The Antichrist 2513: 2508: 2503: 2498: 2493: 2488: 2483: 2478: 2473: 2468: 2463: 2458: 2453: 2448: 2443: 2437: 2435: 2429: 2428: 2423: 2421: 2420: 2413: 2406: 2398: 2389: 2388: 2386: 2385: 2374: 2371: 2370: 2368: 2367: 2360: 2355: 2353:Secular ethics 2350: 2348:Rehabilitation 2345: 2340: 2335: 2330: 2325: 2320: 2315: 2310: 2305: 2300: 2295: 2290: 2284: 2282: 2278: 2277: 2275: 2274: 2266: 2258: 2250: 2242: 2234: 2226: 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1468:Constructivism 1465: 1464: 1463: 1462: 1461: 1456: 1446: 1445: 1444: 1442:Non-naturalism 1439: 1424: 1419: 1413: 1411: 1405: 1404: 1402: 1401: 1396: 1391: 1386: 1381: 1376: 1371: 1366: 1361: 1356: 1351: 1346: 1341: 1336: 1335: 1334: 1324: 1319: 1314: 1309: 1304: 1299: 1294: 1288: 1286: 1280: 1279: 1277: 1276: 1271: 1269:Utilitarianism 1266: 1261: 1256: 1251: 1246: 1241: 1236: 1230: 1228: 1222: 1221: 1216: 1214: 1213: 1206: 1199: 1191: 1185: 1184: 1170: 1144: 1136: 1128: 1112: 1103: 1095: 1087: 1074: 1073:External links 1071: 1068: 1067: 1064:on 2012-02-10. 1047: 1040: 1020: 999: 986: 974: 960: 959: 957: 954: 953: 952: 925:Lise van Boxel 922: 890: 887: 886: 885: 872: 858: 852: 838: 824: 810: 780: 765: 762: 742:Daniel Dennett 699:Heinrich Heine 685: 682: 558:Richard Wagner 514: 511: 457:non plus ultra 410:bad conscience 408:of guilt, the 313: 310: 235:The Antichrist 208:slave morality 196: 193: 164: 161: 159: 156: 108: 107: 99: 95: 94: 86: 82: 81: 76: 72: 71: 68: 64: 63: 58: 54: 53: 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1494: 1491: 1490: 1489: 1486: 1484: 1481: 1479: 1476: 1474: 1471: 1469: 1466: 1460: 1457: 1455: 1452: 1451: 1450: 1447: 1443: 1440: 1438: 1435: 1434: 1433: 1430: 1429: 1428: 1425: 1423: 1420: 1418: 1415: 1414: 1412: 1410: 1406: 1400: 1397: 1395: 1392: 1390: 1387: 1385: 1382: 1380: 1377: 1375: 1372: 1370: 1367: 1365: 1362: 1360: 1357: 1355: 1352: 1350: 1347: 1345: 1342: 1340: 1337: 1333: 1330: 1329: 1328: 1327:Environmental 1325: 1323: 1320: 1318: 1315: 1313: 1310: 1308: 1305: 1303: 1300: 1298: 1295: 1293: 1290: 1289: 1287: 1285: 1281: 1275: 1272: 1270: 1267: 1265: 1262: 1260: 1257: 1255: 1252: 1250: 1249:Particularism 1247: 1245: 1242: 1240: 1237: 1235: 1232: 1231: 1229: 1227: 1223: 1219: 1212: 1207: 1205: 1200: 1198: 1193: 1192: 1189: 1182: 1178: 1174: 1173:Rick Roderick 1171: 1168: 1164: 1160: 1159: 1154: 1150: 1147:"Nietzsche's 1145: 1142: 1141: 1137: 1134: 1133: 1129: 1127: 1123: 1122: 1113: 1110: 1109: 1104: 1101: 1100: 1096: 1093: 1092: 1088: 1086: 1082: 1081: 1077: 1076: 1072: 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435: 431: 430:will to power 427: 421: 419: 415: 411: 407: 401: 398: 392: 390: 386: 382: 378: 373: 371: 366: 361: 359: 355: 349: 347: 343: 342: 341:mnemotechnics 336: 332: 327: 323: 319: 309: 306: 304: 298: 296: 290: 288: 284: 277: 273: 271: 267: 266: 259: 257: 253: 249: 245: 239: 237: 236: 231: 225: 223: 217: 215: 214: 209: 202: 201:Good and evil 192: 188: 186: 182: 178: 177: 172: 171: 162: 157: 155: 153: 148: 146: 142: 138: 137: 132: 128: 124: 120: 116: 115: 106: 104: 100: 96: 93: 91: 87: 83: 80: 77: 73: 69: 65: 62: 59: 55: 52: 49: 45: 42: 39: 35: 28: 23: 2784:Ethics books 2725: 2693: 2653:World riddle 2628:Ressentiment 2565: 2551:Concepts and 2539:(posthumous) 2500: 2362: 2318:Human rights 2261:After Virtue 2228: 1987:Schopenhauer 1761:Moral agency 1634:Common sense 1530:Universalism 1498:Expressivism 1478:Intuitionism 1449:Subjectivism 1394:Terraforming 1369:Professional 1166: 1156: 1148: 1139: 1131: 1120: 1107: 1098: 1090: 1078: 1062:the original 1056: 1050: 1030: 1023: 1015: 1011: 1007: 1002: 994: 989: 981: 977: 969: 968:C. Janaway, 964: 948: 928: 918: 898: 874: 860: 854: 840: 826: 812: 798: 790: 782: 769: 757: 745: 737: 731: 715:epistemology 710:genealogical 707: 702: 694: 689: 687: 678: 674:Ernest Renan 671: 666: 660: 657: 652: 650: 645: 642:somnambulism 619:ressentiment 618: 614: 610: 605: 603: 572: 569: 566: 562:Schopenhauer 555: 550: 546: 542: 539:horror vacui 538: 535: 530: 527: 522: 518: 516: 502: 499: 494: 490: 486: 483: 477: 472: 468: 464: 462: 456: 454: 449: 444: 442: 437: 433: 429: 425: 422: 417: 413: 409: 405: 402: 396: 393: 388: 384: 380: 376: 374: 369: 364: 362: 357: 353: 350: 345: 339: 334: 330: 325: 321: 317: 315: 307: 303:ressentiment 302: 299: 294: 292: 286: 282: 279: 274: 263: 260: 256:ressentiment 255: 251: 247: 244:ressentiment 243: 240: 233: 226: 221: 218: 213:ressentiment 211: 204: 189: 184: 174: 168: 166: 151: 149: 141:Christianity 134: 113: 112: 111: 105:(1888) 101: 92:(1886) 88: 50: 2598:God is dead 2561:Affirmation 2136:(c. 322 BC) 2002:Kierkegaard 1821:Stewardship 1598:Rousseauian 1515:Rationalism 1427:Cognitivism 1374:Programming 1349:Meat eating 1322:Engineering 1163:BBC Radio 4 1158:In Our Time 744:wrote that 653:counterpart 547:nothingness 507:Zarathustra 173:(1878) and 2763:Categories 2643:Übermensch 2638:Tschandala 2553:philosophy 2032:Bonhoeffer 1741:Immorality 1684:Eudaimonia 1644:Conscience 1639:Compassion 1525:Skepticism 1520:Relativism 1437:Naturalism 1417:Absolutism 1389:Technology 1239:Deontology 1181:classicist 889:Commentary 883:0141195371 635:witch-hunt 199:See also: 2567:Amor fati 2521:Ecce Homo 2293:Casuistry 2205:Either/Or 2112:Korsgaard 2107:Azurmendi 2072:MacIntyre 2012:Nietzsche 1942:Augustine 1937:Confucius 1917:Aristotle 1893:Ethicists 1851:Intrinsic 1816:Suffering 1726:Happiness 1699:Free will 1679:Etiquette 1624:Authority 1568:Epicurean 1563:Confucian 1558:Christian 1493:Emotivism 1317:Discourse 1254:Pragmatic 1226:Normative 750:Darwinian 727:sociology 723:genealogy 663:teleology 601:) (§17). 503:unnatural 452:." (§19) 445:religious 426:subjected 354:free will 322:forgetful 222:forgotten 152:Genealogy 131:treatises 67:Published 2613:Last man 2603:Holy Lie 2383:Category 2323:Ideology 2288:Axiology 2117:Nussbaum 2067:Frankena 2062:Anscombe 2052:Williams 2007:Sidgwick 1927:Valluvar 1922:Diogenes 1907:Socrates 1831:Theodicy 1826:Sympathy 1791:Pacifism 1781:Morality 1694:Fidelity 1674:Equality 1629:Autonomy 1617:Concepts 1578:Feminist 1553:Buddhist 1483:Nihilism 1422:Axiology 1379:Research 1312:Computer 1307:Business 1126:LibriVox 939:, Ebook 929:Warspeak 909:, Ebook 764:Editions 740:(2002). 638:hysteria 623:St Vitus 606:innocent 595:syphilis 583:Parisian 414:prudence 389:pleasure 381:schulden 335:remember 326:positive 183:'s book 181:Paul Rée 2662:Related 2281:Related 2027:Tillich 1992:Bentham 1967:Spinoza 1962:Aquinas 1947:Mencius 1861:Western 1836:Torture 1801:Precept 1756:Loyalty 1751:Liberty 1746:Justice 1659:Dignity 1649:Consent 1593:Kantian 1583:Islamic 1546:Schools 1432:Realism 1364:Nursing 1359:Medical 1344:Machine 1284:Applied 631:dancers 627:St John 591:malaria 575:Indians 553:will." 491:himself 478:eternal 406:feeling 397:outside 370:as such 248:virtues 230:Judaism 163:Preface 158:Summary 145:Judaism 79:Germany 57:Subject 2272:(1984) 2264:(1981) 2256:(1979) 2248:(1971) 2240:(1903) 2232:(1887) 2224:(1874) 2216:(1861) 2208:(1843) 2200:(1820) 2192:(1788) 2184:(1785) 2176:(1780) 2168:(1759) 2160:(1740) 2152:(1726) 2144:(1677) 2102:Taylor 2087:Parfit 2082:Singer 2057:Mackie 1932:Cicero 1873:Virtue 1806:Rights 1731:Honour 1588:Jewish 1384:Sexual 1292:Animal 1274:Virtue 1218:Ethics 1038: 943: 935: 913: 905: 881: 867: 847: 833: 819: 805: 776: 669:(§26) 667:Nada!" 625:' and 611:guilty 377:schuld 346:burned 318:memory 295:chosen 283:action 252:chosen 119:German 61:Ethics 37:Author 2433:Works 2364:Index 2126:Works 2097:Adams 2092:Nagel 2047:Dewey 2042:Rawls 2022:Barth 2017:Moore 1982:Hegel 1957:Xunzi 1912:Plato 1902:Laozi 1883:Wrong 1856:Japan 1846:Value 1841:Trust 1736:Ideal 1603:Stoic 1354:Media 1339:Legal 579:India 549:than 523:means 434:inner 418:tames 2077:Hare 2037:Foot 1997:Mill 1977:Kant 1972:Hume 1952:Mozi 1868:Vice 1786:Norm 1714:Evil 1709:Good 1669:Duty 1409:Meta 1332:Land 1259:Role 1244:Care 1036:ISBN 941:ISBN 933:ISBN 911:ISBN 903:ISBN 879:ISBN 865:ISBN 845:ISBN 831:ISBN 817:ISBN 803:ISBN 774:ISBN 593:and 519:done 495:love 463:the 438:soul 287:free 143:and 70:1887 1878:Vow 1608:Tao 1302:Bio 1083:at 713:In 701:'s 629:'s 577:to 551:not 533:). 473:aim 469:aim 465:aim 450:god 331:not 2765:: 1175:- 1161:, 1155:, 927:: 897:: 705:. 640:, 541:: 147:. 121:: 2417:e 2410:t 2403:v 1210:e 1203:t 1196:v 1152:" 1044:. 871:. 851:. 837:. 823:. 809:. 485:" 117:(

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