B. Starting out from the mental states in which the world seemed emptier, paler, and thinner, when "spiritualisation" and the absence of sensuality assume the rank of perfection, and when all that is brutal, animal, direct, and proximate is avoided (people calculate and select): the "sage," "the angel"; priestliness = virginity = ignorance, are the physiological ideals of such idealists: the anæmic ideal. Under certain circumstances this anæmic ideal may be the ideal of such natures as represent paganism (thus Goethe sees his "saint" in Spinoza).
C. Starting out from those mental states in which the world seemed more absurd, more evil, poorer, and more deceptive, an ideal cannot even be imagined or desired in it (people deny and annihilate); the projection of the ideal into the sphere of the anti-natural, anti-actual, anti-logical; the state of him who judges thus (the "impoverishment" of the world as a result of suffering: people take, they no longer bestow): the anti-natural ideal.
(The Christian ideal is a transitional form between the second and the third, now inclining more towards the former type, and anon inclining towards the latter.)
The three ideals: A. Either a strengthening of Life (paganism,) or B. an impoverishment of Life (anæmia), or C. a denial of Life (anti-naturalism). The state of beatitude in A. is the feeling of extreme abundance; in B. it is reached by the most fastidious selectiveness; in C. it is the contempt and the destruction of Life.
342.
A. The consistent type understands that even evil must not be hated, must not be resisted, and that it is not allowable to make war against one's self; that it does not suffice merely to accept the pain which such behaviour brings in its train; that one lives entirely in positive feelings; that one takes the side of one's opponents in word and deed; that by means of a superfœtation of peaceful, kindly, conciliatory, helpful, and loving states, one impoverishes the soil of the other states, ... that one is in need of unremitting practice. What is achieved thereby?—The Buddhistic type, or the perfect cow.
This point of view is possible only where no moral fanaticism prevails—that is to say, when evil is not hated on its own account, but because it opens the road to conditions which are painful (unrest, work, care, complications, dependence).
This is the Buddhistic point of view: there is no hatred of sin, the concept "sin," in fact, is entirely lacking.
B. The inconsistent type. War is waged against evil—there is a belief that war waged for Goodness' sake does not involve the same moral results or affect character in the same way as war generally does (and owing to which tendencies it is detested as evil). As a matter of fact, a war of this sort carried on against evil is much more profoundly pernicious than any sort of personal hostility; and generally, it is "the person" which reassumes, at least in fancy, the position of opponent (the devil, evil spirits, etc.). The attitude of hostile observation and spying in regard to everything which may be bad in us, or hail from a bad source, culminates in a most tormented and most anxious state of mind: thus "miracles," rewards, ecstasy, and transcendental solutions of the earth-riddle now became desirable. ... The Christian type: or the perfect bigot.
C. The stoical type. Firmness, self-control, imperturbability, peace in the form of the rigidity of a will long active—profound quiet, the defensive state, the fortress, the mistrust of war—firmness of principles; the unity of knowledge and will; great self-respect. The type of the anchorite. The perfect blockhead.