Latest / Logic Library / 06 - Why I Am a Fatality - Ecce Homo - Friedrich Nietzsche

Transcript

06 - Why I Am a Fatality - Ecce Homo - Friedrich Nietzsche · Logic Library

• 0:00
  Why I am a fatality. I know my destiny. There will come a
• 0:09
  day when my name will recall the memory of something formidable, a crisis the
• 0:16
  like of which has never been known on earth, the memory of the most
• 0:21
  profound clash of consciences, and the passing of a sentence upon all that which
• 0:28
  theretofore had been believed, exacted and hallowed. I am not a man.
• 0:37
  I am dynamite, And with it all there is naught of the founder of
• 0:43
  a religion. In me. Religions are matters for the mob. After coming
• 0:50
  in contact with a religious man, I always feel that I must wash my
• 0:54
  hands. I require no believers. It is my opinion that I am too
• 1:02
  full of malice to believe even in myself. I never address myself to masses.
• 1:10
  I am horribly frightened that one day I shall be pronounced wholly. You
• 1:15
  will understand why I publish this book beforehand. It is to prevent people from
• 1:21
  wronging me. I refuse to be a saint. I would rather be a
• 1:26
  clown. Maybe I am a clown, and I am notwithstanding, or rather
• 1:34
  not notwithstanding, the mouthpiece of truth. For nothing more blown out with falsehood
• 1:42
  has ever existed than a saint, but my truth is terrible, for hitherto
• 1:52
  lies have been called truth. The transvaluation of all values. This is my
• 2:01
  formula for mankind's greatest step towards coming to its senses, a step which in
• 2:09
  me became flesh and genius. My destiny ordained that I should be the first
• 2:19
  decent human being, and that I should feel myself opposed to the falsehood of
• 2:24
  millenniums. I was the first to discover truth, and for the simple reason
• 2:30
  that I was the first who became conscious of falsehood as falsehood, that is
• 2:38
  to say, I smelt it as such. My genius resides in my nostrils.
• 2:46
  I contradict as no one has contradicted hitherto, and am nevertheless the reverse
• 2:53
  of a negative spirit. I am the harbringer of joy, the like of
• 2:59
  which has never existed before. I have discovered tasks of such lofty greatness that
• 3:07
  until my time no one had any idea of such things. Mankind can begin
• 3:15
  to have fresh hopes only now that I have lived. Thus, I am
• 3:21
  necessarily a man of fate. For when truth enters the lists against the falsehood
• 3:29
  of ages, shocks are bound to ensue, and a spell of earthquakes followed
• 3:37
  by the transposition of hills and valleys, such as the world has never yet
• 3:43
  imagined, even in its dreams. The concept politics then becomes elevated entirely to
• 3:52
  the sphere of spiritual warfare. All the mighty realms of the ancient order of
• 3:59
  society are blown into space, for they are all based on falsehood. There
• 4:05
  will be wars the like of which have never been seen on Earth before.
• 4:12
  Only from my time and after me will politics on a large scale exist on
• 4:19
  Earth. Two. If you should require a formula for a destiny of this
• 4:29
  kind that has taken human form, you will find it in my Zarathustra.
• 4:35
  And he who would be a creator in good and evil. Verily, he
• 4:41
  must first be a destroyer and break values into pieces. Thus the greatest evil
• 4:48
  belongeth unto the greatest good. But this is the creative good. I am
• 4:57
  by far the most terrible man that has ever existed. But this does not
• 5:01
  alter the fact that I shall become the most beneficent. I know the joy
• 5:09
  of annihilation to a degree which is commensurate with my power to annihilate. In
• 5:15
  both cases, I obey my deunesia nature, which knows not how to separate
• 5:21
  the negative deed from the saying of yea, I am the first immoralist,
• 5:29
  and in this sense I am essentially the annihilator. Three people never asked me,
• 5:39
  as they should have done, what the name of Zarathustra precisely meant in
• 5:43
  my mouth, in the mouth of the first immoralist. For that which distinguishes
• 5:49
  this Persian from all others in the past is the very fact that he was
• 5:55
  the exact reverse of an immoralist. Zarathustra was the first to see in the
• 6:01
  struggle between good and evil the essential weal in the working of things. The
• 6:08
  translation of morality into the realm of metaphysics as force, cause and in itself
• 6:15
  is his work. But the very question suggests its own answer. Zarathustra created
• 6:23
  this most pretentious of all errors, morality. Therefore he must be the first
• 6:30
  to expose it, not only because he has had longer and greater experience of
• 6:36
  the subject than any other thinker. All history is indeed the experimental refutation of
• 6:45
  the theory of the so called moral order of things, but because of the
• 6:50
  most important fact that Zarathustra was the most truthful of thinkers. In his teaching
• 6:59
  alone, is truthfulness upheld as the highest virtue, that is to say,
• 7:05
  as the reverse of the cowardice of the idealist who takes to his heels at
• 7:13
  a sight of reality. Zarathustra has more pluck in his body than all other
• 7:19
  thinkers put together, to tell the truth and to aim straight. That is
• 7:27
  the first Persian virtue. Have I made myself clear? The overcoming of morality
• 7:35
  by itself through truthfulness, the moralist's overcoming of himself in his opposite in me.
• 7:46
  That is what the name Zarathustra means in my mouth. Four. In
• 7:56
  reality, two negations are involved in my title immoralist. I first of all
• 8:03
  deny the type of man that has hitherto been regarded as the highest, the
• 8:09
  good, the kind, and the charitable. And I also deny that kind
• 8:15
  of morality which has become recognized and paramount as morality in itself. I speak
• 8:24
  of the morality of decadence, or, to use a still cruder term,
• 8:30
  Christian morality. I would agree to the second of the two negations being regarded
• 8:37
  as the more decisive. For reckoned as a whole, the overestimation of goodness
• 8:43
  and kindness seems to me already a consequence of decadence, a symptom of weakness,
• 8:52
  and incompatible with any ascending and YEA saying life. Negation and annihilation are
• 9:00
  inseparable from a YEA saying attitude towards life. Let me halt for a moment
• 9:09
  at the question of the psychology of the good man. In order to appraise
• 9:15
  the value of a certain type of man, the cost of his maintenance must
• 9:20
  be calculated, and the condition of his existence must be known. The condition
• 9:26
  of the existence of the good is falsehood, or otherwise expressed. The refusal
• 9:33
  at any price to see how reality is actually constituted, the refusal to see
• 9:43
  that this reality is not so constituted as always to be stimulating beneficent instincts,
• 9:50
  and still less so as to suffer at all moments. The intrusion of ignorant
• 9:56
  and good natured hands to consider distress of all kinds as an objection, as
• 10:03
  something which must be done away with, is the greatest nonsense on earth.
• 10:09
  Generally speaking. It is nonsense of the most disastrous sort, fatal in its
• 10:16
  stupidity, almost as mad as the will to abolish bad weather out of pity
• 10:26
  for the poor, so to speak, in the great economy of the whole
• 10:31
  universe, the terrors of reality, in the passions, in the desires,
• 10:39
  in the will to power, are incalculably more necessary than that form of petty
• 10:46
  happiness which is called goodness. It is even needful to practice leniency in order
• 10:54
  so much as to allow the latter a place at all, Seeing that it
• 11:01
  is based upon a falsification of the instincts, I shall have an excellent opportunity
• 11:09
  of showing the incalculable calamitous consequences to the whole of history of the creedo of
• 11:18
  optimism, this monstrous offspring of the hominis opdomy Zarathustra. The first you recognized
• 11:31
  that the optimist is just as degenerate as the pessimists, though perhaps more detrimental.
• 11:39
  Says, good men never speak the truth, false shores and false harbors.
• 11:48
  Were ye taught by the good in the lies of the good, were
• 11:52
  ye born and bred through the good? Everything hath become false and crooked from
• 12:00
  the roots translator's note, needless to say, this is Nietzsche, and no
• 12:07
  longer the Persian and translator's note. Fortunately, the world is not built merely
• 12:13
  upon those instincts which would secure to the good natured herd animal his paltry happiness,
• 12:22
  to desire everybody to become a good man, a gregarious animal, a
• 12:28
  blue eyed, benevolent, beautiful soul, or, as Herbert Spencer wished,
• 12:35
  a creature of altruism would mean robbing existence of its greatest character, castrating man,
• 12:45
  and reducing humanity to a sort of wretched chinadom. And this some have
• 12:52
  tried to do. It is precisely this than men called morale. In this
• 13:01
  sense, Zarathustra calls the good now the last man, and Anon the beginning
• 13:11
  of the end. And above all, he considers them as the most detrimental
• 13:16
  kind of men, because they secure their existence at the cost of truth and
• 13:22
  at the cost of the future. The good they cannot create. They are
• 13:31
  ever the beginning of the end. They crucify him who writeth new values on
• 13:37
  new tables. They sacrifice, unto themselves the future. They crucify the whole
• 13:46
  future of humanity. The good they are ever the beginning of the end.
• 13:54
  And whatever harm the slanderers of the world may do, the harm of the
• 14:01
  good is the most calamitous of all harm. Five. Zarathustra, as the
• 14:13
  first psychologist of the good man, is perforce the friend of the evil man.
• 14:20
  When a degenerate kind of man has succeeded to the highest rank among the
• 14:26
  human species, his position must have been gained at the cost of the reverse
• 14:31
  type, at the cost of the strong man, who is certain of life.
• 14:39
  When the gregarious animal stands in the glorious rays of the purest virtue,
• 14:45
  the exceptional man must be degraded to the rank of evil. If falsehood insists
• 14:52
  at all costs on claiming the word truth for its own particular standpoint, the
• 15:01
  really truthful man must be sought out among the despised. Zarathustra allows no doubt
• 15:09
  here. He says, it was precisely the knowledge of the good and of
• 15:15
  the best which inspired his absolute horror of men, and it was out of
• 15:22
  this feeling of repulsion that he grew the wings which allowed him to soar into
• 15:28
  remote futures. He does not conceal a fact that his type of man is
• 15:35
  one which is relatively superhuman, especially as opposed to the good man, and
• 15:43
  that the good and the just would regard his superman as the devil. Ye
• 15:52
  hire men on whom my gaze now falls. This is the doubt that ye
• 16:00
  waken my breast, and this is my secret laughter. Methinks you would call
• 16:08
  my superman the devil. So strange are ye in your souls to all that
• 16:15
  is great, that the superman would be terrible in your eyes for his goodness.
• 16:25
  It is from this passage, and from no other, that you must
• 16:29
  set out to understand the goal to which Zarathustra aspires. The kind of man
• 16:37
  that he conceives sees reality as it is. He is strong enough for this.
• 16:47
  He is not estranged or far removed from it. He is that reality
• 16:53
  himself, in his own nature, can be found all the terrible and questionable
• 17:00
  character of reality. Only thus can man have greatness. Six. But I
• 17:14
  have chosen the title of immoralist as a surname and as a badge of honor,
• 17:21
  and yet another sense. I am very proud to possess this name,
• 17:26
  which distinguishes me from all the rest of mankind. No one hitherto has felt
• 17:33
  Christian morality beneath him. To that end, there were needed height, a
• 17:38
  remoteness of vision, and an abysmal psychological depth not believed to be possible hitherto.
• 17:49
  Up to the present, Christian morality has been the cursay of all thinkers.
• 17:56
  They stood at her service what man before my time has descended into the
• 18:03
  underground caverns, from out of which the poisonous fumes of this ideal of the
• 18:11
  slandering of the world burst forth. What man had even dared to suppose that
• 18:19
  they were underground caverns was a single one of all the philosophers who preceded me,
• 18:27
  a psychologist at all, and not the very reverse of a psychologist,
• 18:33
  that is to say, a superior swindler, an idealist. Before my time
• 18:41
  there was no psychology. To be the first in this new realm may amount
• 18:45
  to a curse. At all events. It is a fatality, for one
• 18:52
  is also the first to despise. My danger is the loathing of mankind.
• 19:03
  Seven Have you understood me? That which defines me, that which makes me
• 19:14
  stand apart from the whole of the rest of humanity, is the fact that
• 19:18
  I unmasked Christian morality. For this reason, I was in need of a
• 19:26
  word which conveyed the idea of a challenge to everybody not to have awakened to
• 19:33
  these discoveries before struck me as being the sign of the greatest uncleanliness that mankind
• 19:41
  has on his conscience. As self deception become instinctive as the fundamental will to
• 19:51
  be blind to every phenomenon, all course, history, and all reality.
• 19:57
  In fact, as an all most criminal fraud in sukilokikis blindness in regard to
• 20:07
  Christianity is the essence of criminality, for it is the crime against life,
• 20:15
  ages, and peoples. The first as well as the last, philosophers and
• 20:22
  old women, with the exception of five or six moments in history, and
• 20:27
  of myself a seventh, are all alike in this. Hitherto, the Christian
• 20:36
  has been the moral being, a peerless oddity, and as a moral being
• 20:45
  he was more absurd, more vain, more thoughtless, and a greater disadvantage
• 20:51
  to himself than the greatest despiser of humanity could have deemed possible. Christian morality
• 21:02
  is the most malignant form of all falsehood, the actual cursay of humanity,
• 21:11
  that which has corrupted mankind. It is not error, as error which infuriates
• 21:18
  me at the sight of this spectacle. It is not the millenniums of absence
• 21:23
  of good will, of discipline, of decency, and of bravery in spiritual
• 21:32
  things, which betrays itself in the triumph of Christianity. It is rather the
• 21:38
  absence of nature. It is the perfectly ghastly fact that anti nature itself received
• 21:48
  the highest honors as morality and as law, and remains suspended over man as
• 21:56
  the categorical imperative. Fancy blundering in this way not as an individual, not
• 22:06
  as a people, but as a whole species, as humanity, to teach
• 22:14
  the contempt of all the principal instincts of life, to posit falsely the existence
• 22:21
  of a soul of a spirit in order to be able to defy the body.
• 22:27
  To spread the feeling that there was something impure in the very first prequisite
• 22:33
  of life, in sex, to seek the principle of evil, in the
• 22:40
  profound need of growth and expansion, that is to say, in severe self
• 22:45
  love, the term itself is slanderous. And conversely, to see a higher
• 22:52
  moral value. But what am I talking about? I mean the moral value,
• 23:00
  say, in the typical signs of decline, in the antagonism of the
• 23:06
  instincts, in selflessness, in a loss of ballast, in the suppression of
• 23:12
  the personal element, and in love of one's neighbor neighbor itis. What is
• 23:22
  humanity itself in a state of degeneration? Has it always been in the state.
• 23:32
  One thing is certain, that ye are taught only the values of decadence
• 23:37
  as the highest values. The morality of self renunciation is essentially the morality of
• 23:45
  degeneration. The fact I am going to the dogs is translated into the imperative
• 23:53
  ye shall or go to the dogs, and not only into the imperative.
• 24:00
  This morality of self renunciation, which is the only kind of morality that has
• 24:04
  been taught hitherto, betrays the will to nonentity. It denies life to the
• 24:11
  very roots. There still remains the possibility that it is not mankind that is
• 24:18
  in a state of degeneration, but only that parasitical kind of man, the
• 24:23
  priest, who, by means of morality and lies, has climbed up to
• 24:29
  his position of determinator of values, who divined in Christian morality his road to
• 24:37
  power and to tell the truth. This is my opinion. The teachers and
• 24:42
  the leaders of mankind, including the theologians, have been every one of them
• 24:48
  decadence, Hence the transvaluation of all values into a hostility towards life, hence
• 24:56
  morality. Definition of morality. Morality is the idiosyncrasy of decadence actuated by a
• 25:07
  desire to avenge themselves with success upon life. I attach great value to this
• 25:14
  definition. Eight have you understood me? I have not uttered a single word
• 25:25
  which I have not already said five years ago through my mouthpiece Zarathustra. The
• 25:32
  unmasking of Christian morality is an event which is unequaled in history. It is
• 25:37
  a real catastrophe. The man who throws light upon it is a forcaint majeur,
• 25:45
  a fatality. He breaks the history of man into two. Time is
• 25:52
  reckoned up before him and after him. The lightning flash of truth struck precisely
• 25:59
  that which theretofore had stood highest. He who understands what was destroyed by that
• 26:06
  flash should look to see whether he still holds anything in his hands. Everything
• 26:14
  which until then was called truth has been revealed as the most detrimental, most
• 26:19
  spiteful, and most subterranean form of life. The Holy pretext, which was
• 26:26
  the improvement of man, has been recognized as a ruse for draining life of
• 26:34
  its energy and of its blood. Morality conceived as vampirism. The man who
• 26:41
  unmasks morality has also unmasked the worthlessness of the values in which men either believe
• 26:51
  or have believed. He no longer sees anything to be revered in the most
• 26:56
  venerable men, even in the types of men that have been pronounced wholly.
• 27:03
  All he can see in them is the most fatal kind of abortions, fatal
• 27:10
  because they fascinate. The concept God was invented as the opposite of the concept
• 27:18
  life. Everything detrimental, poisonous and slanderous, and all deadly hostility to life
• 27:27
  was bound together in one horrible unit in Him. The concepts beyond and true
• 27:37
  world were invented in order to depreciate the only world that exists, in order
• 27:47
  that no goal or aim, no sense or task might be left to earthly
• 27:52
  reality. The concepts soul, spirit, and last of all, concept immortal
• 28:00
  soul were invented in order to throw contempt on the body in order to make
• 28:07
  it sick and holy, in order to cultivate an attitude of appalling levity towards
• 28:15
  all things in life which deserve to be treated seriously, i e. The
• 28:22
  questions of nutrition and habitation, of intellectual diet, the treatment of the sick,
• 28:30
  cleanliness, and weather. Instead of health, we find the salvation of
• 28:37
  the soul. That is to say, a fully seculaire fluctuating between convulsions and
• 28:45
  penitence, and the hysteria of redemption. The concept sin, together with the
• 28:53
  torture instrument appertaining to it, which is the concept for very will, was
• 29:02
  invented in order to confuse and muddle our instincts, and to render the mistrust
• 29:07
  of them man's second nature. In the concepts disinterestedness and self denial, the
• 29:18
  actual signs of decadence are to be found. The allurement of that which is
• 29:25
  detrimental, the inability to discover one's own advantage, and self destruction are made
• 29:33
  into absolute qualities, into the duty, the holiness, and the divinity of
• 29:42
  man. Finally, to keep the worst to the last. By the notion
• 29:52
  of the good man, all that is favored, which is weak, ill
• 29:57
  botched, and sick in itself, which ought to be wiped out, the
• 30:04
  law of selection is thwarted. An ideal is made out of opposition to the
• 30:11
  proud, well constituted man, to him who says yea to life, to
• 30:18
  him who is certain of the future, and who guarantees the future. This
• 30:23
  man is henceforth called the evil one. And all this was believed in as
• 30:30
  morality. Ecraseelan fam nine, have you understood me. Dionysius verses Christ end
• 31:00
  of why I Am A Fatality recording by Tim shem Chase w w W dot
• 31:11
  s H E E R M A N. Hyphen Chase dot org dot UK.
• 31:27
  End of Ake Homer by Furish Nietzsche