Friedrich Nietzsche - History Of Moral Feeling: 103-107 lyrics

103 The Inoffensive in Badness.—Badness has not for its object the infliction of pain upon others but simply our own satisfaction as, for instance, in the case of thirst for vengeance or of nerve excitation. Every act of teasing shows what pleasure is caused by the display of our[127] power over others and what feelings of delight are experienced in the sense of domination. Is there, then, anything immoral in feeling pleasure in the pain of others? Is malicious joy devilish, as Schopenhauer says? In the realm of nature we feel joy in breaking boughs, shattering rocks, fighting with wild beasts, simply to attest our strength thereby. Should not the knowledge that another suffers on our account here, in this case, make the same kind of act, (which, by the way, arouses no qualms of conscience in us) immoral also? But if we had not this knowledge there would be no pleasure in one's own superiority or power, for this pleasure is experienced only in the suffering of another, as in the case of teasing. All pleasure is, in itself, neither good nor bad. Whence comes the conviction that one should not cause pain in others in order to feel pleasure oneself? Simply from the standpoint of utility, that is, in consideration of the consequences, of ultimate pain, since the injured party or state will demand satisfaction and revenge. This consideration alone can have led to the determination to renounce such pleasure.—Sympathy has the satisfaction of others in view no more than, as already stated, badness has the pain of others in view. For there are at least two (perhaps many more) elementary ingredients in personal gratification which enter largely[128] into our self satisfaction: one of them being the pleasure of the emotion, of which species is sympathy with tragedy, and another, when the impulse is to action, being the pleasure of exercising one's power. Should a sufferer be very dear to us, we divest ourselves of pain by the performance of acts of sympathy.—With the exception of some few philosophers, men have placed sympathy very low in the rank of moral feelings: and rightly 104 Self Defence.—If self defence is in general held a valid justification, then nearly every manifestation of so called immoral egoism must be justified, too. Pain is inflicted, robbery or k**ing done in order to maintain life or to protect oneself and ward off harm. A man lies when cunning and delusion are valid means of self preservation. To injure intentionally when our safety and our existence are involved, or the continuance of our well being, is conceded to be moral. The state itself injures from this motive when it hangs criminals. In unintentional injury the immoral, of course, can not be present, as accident alone is involved. But is there any sort of intentional injury in which our existence and the maintenance of our well being be not involved?[129] Is there such a thing as injuring from absolute badness, for example, in the case of cruelty? If a man does not know what pain an act occasions, that act is not one of wickedness. Thus the child is not bad to the animal, not evil. It disturbs and rends it as if it were one of its playthings. Does a man ever fully know how much pain an act may cause another? As far as our nervous system extends, we shield ourselves from pain. If it extended further, that is, to our fellow men, we would never cause anyone else any pain (except in such cases as we cause it to ourselves, when we cut ourselves, surgically, to heal our ills, or strive and trouble ourselves to gain health). We conclude from an*logy that something pains somebody and can in consequence, through recollection and the power of imagination, feel pain also. But what a difference there always is between the tooth ache and the pain (sympathy) that the spectacle of tooth ache occasions! Therefore when injury is inflicted from so called badness the degree of pain thereby experienced is always unknown to us: in so far, however, as pleasure is felt in the act (a sense of one's own power, of one's own excitation) the act is committed to maintain the well being of the individual and hence comes under the purview of self defence and lying for self preservation. Without pleasure, there is no[130] life; the struggle for pleasure is the struggle for life. Whether the individual shall carry on this struggle in such a way that he be called good or in such a way that he be called bad is something that the standard and the capacity of his own intellect must determine for him 105 Justice that Rewards.—Whoever has fully understood the doctrine of absolute irresponsibility can no longer include the so called rewarding and punishing justice in the idea of justice, if the latter be taken to mean that to each be given his due. For he who is punished does not deserve the punishment. He is used simply as a means to intimidate others from certain acts. Equally, he who is rewarded does not merit the reward. He could not act any differently than he did act. Hence the reward has only the significance of an encouragement to him and others as a motive for subsequent acts. The praise is called out only to him who is running in the race and not to him who has arrived at the goal. Something that comes to someone as his own is neither a punishment nor a reward. It is given to him from utiliarian considerations, without his having any claim to it in justice. Hence one must say "the wise man praises not[131] because a good act has been done" precisely as was once said: "the wise man punishes not because a bad act has been done but in order that a bad act may not be done." If punishment and reward ceased, there would cease with them the most powerful incentives to certain acts and away from other acts. The purposes of men demand their continuance [of punishment and reward] and inasmuch as punishment and reward, blame and praise operate most potently upon vanity, these same purposes of men imperatively require the continuance of vanity 106 The Water Fall.—At the sight of a water fall we may opine that in the countless curves, spirations and dashes of the waves we behold freedom of the will and of the impulses. But everything is compulsory, everything can be mathematically calculated. Thus it is, too, with human acts. We would be able to calculate in advance every single action if we were all knowing, as well as every advance in knowledge, every delusion, every bad deed. The acting individual himself is held fast in the illusion of volition. If, on a sudden, the entire movement of the world stopped short, and an all knowing and reasoning intelligence were there to take advantage[132] of this pause, he could foretell the future of every being to the remotest ages and indicate the path that would be taken in the world's further course. The deception of the acting individual as regards himself, the a**umption of the freedom of the will, is a part of this computable mechanism 107 Non-Responsibility and Non-Guilt.—The absolute irresponsibility of man for his acts and his nature is the bitterest drop in the cup of him who has knowledge, if he be accustomed to behold in responsibility and duty the patent of nobility of his human nature. All his estimates, preferences, dislikes are thus made worthless and false. His deepest sentiment, with which he honored the sufferer, the hero, sprang from an error. He may no longer praise, no longer blame, for it is irrational to blame and praise nature and necessity. Just as he cherishes the beautiful work of art, but does not praise it (as it is incapable of doing anything for itself), just as he stands in the presence of plants, he must stand in the presence of human conduct, his own included. He may admire strength, beauty, capacity, therein, but he can discern no merit. The chemical process and the conflict of the elements,[133] the ordeal of the invalid who strives for convalescence, are no more merits than the soul-struggles and extremities in which one is torn this way and that by contending motives until one finally decides in favor of the strongest—as the phrase has it, although, in fact, it is the strongest motive that decides for us. All these motives, however, whatever fine names we may give them, have grown from the same roots in which we believe the baneful poisons lurk. Between good and bad actions there is no difference in kind but, at most, in degree. Good acts are sublimated evil. Bad acts are degraded, imbruted good. The very longing of the individual for self gratification (together with the fear of being deprived of it) obtains satisfaction in all circumstances, let the individual act as he may, that is, as he must: be it in deeds of vanity, revenge, pleasure, utility, badness, cunning, be it in deeds of self sacrifice, sympathy or knowledge. The degrees of rational capacity determine the direction in which this longing impels: every society, every individual has constantly present a comparative cla**ification of benefits in accordance with which conduct is determined and others are judged. But this standard perpetually changes. Many acts are called bad that are only stupid, because the degree of intelligence that decided for them was low. Indeed,[134] in a certain sense, all acts now are stupid, for the highest degree of human intelligence that has yet been attained will in time most certainly be surpa**ed and then, in retrospection, all our present conduct and opinion will appear as narrow and petty as we now deem the conduct and opinion of savage peoples and ages.—To perceive all these things may occasion profound pain but there is, nevertheless, a consolation. Such pains are birth pains. The bu*terfly insists upon breaking through the cocoon, he presses through it, tears it to pieces, only to be blinded and confused by the strange light, by the realm of liberty. By such men as are capable of this sadness—how few there are!—will the first attempt be made to see if humanity may convert itself from a thing of morality to a thing of wisdom. The sun of a new gospel sheds its first ray upon the loftiest height in the souls of those few: but the clouds are ma**ed there, too, thicker than ever, and not far apart are the brightest sunlight and the deepest gloom. Everything is necessity—so says the new knowledge: and this knowledge is itself necessity. All is guiltlessness, and knowledge is the way to insight into this guiltlessness. If pleasure, egoism, vanity be necessary to attest the moral phenomena and their richest blooms, the instinct for truth and accuracy of knowledge; if delusion[135] and confusion of the imagination were the only means whereby mankind could gradually lift itself up to this degree of self enlightenment and self emancipation—who would venture to disparage the means? Who would have the right to feel sad if made aware of the goal to which those paths lead? Everything in the domain of ethic is evolved, changeable, tottering; all things flow, it is true—but all things are also in the stream: to their goal. Though within us the hereditary habit of erroneous judgment, love, hate, may be ever dominant, yet under the influence of awaking knowledge it will ever become weaker: a new habit, that of understanding, not-loving, not-hating, looking from above, grows up within us gradually and in the same soil, and may, perhaps, in thousands of years be powerful enough to endow mankind with capacity to develop the wise, guiltless man (conscious of guiltlessness) as unfailingly as it now developes the unwise, irrational, guilt-conscious man—that is to say, the necessary higher step, not the opposite of it