My philosophy aims at a new order of rank: not at an individualistic morality. The spirit of the herd should rule within the herd—but not beyond it: the leaders of the herd require a fundamentally different valuation for their actions. 237
Conscience condemns an action because that action has been condemned for a long period of time: all conscience does is to imitate: it does not create values. That which first led to the condemnation of certain actions, was not conscience: but the knowledge of (or the prejudice against) its consequences.... The approbation of conscience, the feeling of well-being, of "inner peace," is of the same order of emotions as the artist's joy over his work—it proves nothing. 242
By what means does a virtue attain to power?—With precisely the same means as a political party: slander, suspicion, the undermining of opposing virtues that happen to be already in power, the changing of their names, systematic persecution and scorn; in short, by means of acts of general "immorality." 252
Cruelty has become transformed and elevated into tragic pity, so that we no longer recognise it as such. The same has happened to the love of the sexes which has become amour-passion; the slavish attitude of mind appears as Christian obedience; wretchedness becomes humility; the disease of the nervus sympathicus, for instance, is eulogised as Pessimism, Pascalism, or Carlylism, etc. 253
The qualities which constitute the strength of an opposing race or class are declared to be the most evil and pernicious things it has: for by means of them it may be harmful to us. 255
I recognise virtue in that: (1) it does not insist upon being recognised; (2) it does not presuppose the existence of virtue everywhere, but precisely something else; (3) it does not suffer from the absence of virtue, but regards it rather as a relation of perspective which throws virtue into relief: it does not proclaim itself; (4) it makes no propaganda; (5) it allows no one to pose as judge because it is always a personal virtue; (6) it does precisely what is generally forbidden: virtue as I understand it is the actual vetitum within all gregarious legislation; (7) in short, I recognise virtue in that it is in the Renaissance style—virtu—free from all moralic acid. 258
Lust of property, lust of power, laziness, simplicity, fear; all these things are interested in virtue; that is why it stands so securely. 261
Vice is a somewhat arbitrary epitome of certain effects resulting from physiological degeneracy. A general proposition such as that which Christianity teaches, namely, "Man is evil," would be justified provided one were justified in regarding a given type of degenerate man as normal. But this may be an exaggeration. Of course, wherever Christianity prospers and prevails, the proposition holds good: for then the existence of an unhealthy soil—of a degenerate territory—is demonstrated. 269
It is difficult to have sufficient respect for man, when one sees how he understands the art of fighting his way, of enduring, of turning circumstances to his own advantage, and of overthrowing opponents; but when he is seen in the light of his desires, he is the most absurd of all animals. 269
As to the whole socialistic ideal: it is nothing but a blockheaded misunderstanding of the Christian moral ideal. 275