Morality, then, is a sort of counter-movement opposing Nature's endeavours to arrive at a higher type. Its effects are: mistrust of life in general (in so far as its tendencies are felt to be immoral),—hostility towards the senses (inasmuch as the highest values are felt to be opposed to the higher instincts).—Degeneration and self-destruction of "higher natures," because it is precisely in them that the conflict becomes conscious. 321
Suppose the strong were masters in all respects, even in valuing: let us try and think what their attitude would be towards illness, suffering, and sacrifice. Self-contempt on the part of the weak would be the result: they would do their utmost to disappear and to extirpate their kind. And would this be desirable?—should we really like a world in which the subtlety, the consideration, the intellectuality, the plasticity—in fact, the whole influence of the weak—was lacking? ... 323
Under "Spiritual freedom" I understand something very definite: it is a state in which one is a hundred times superior to philosophers and other disciples of "truth" in one's severity towards one's self, in one's uprightness, in one's courage, and in one's absolute will to say nay even when it is dangerous to say nay. I regard the philosophers that have appeared heretofore as contemptible libertines hiding behind the petticoats of the female "Truth." 384
[XII]
"The Will to Power"
Volume II
The second volume of "The Will to Power," even in its present fragmentary form, is the most important of Nietzsche's works. It draws together under one cover many of the leading doctrines voiced in his principal constructive books, and in addition states them in terms of his fundamental postulate—the will to power. In Volume I of this work we had the application of this doctrine to morality, religion and philosophy. In the present book it is applied to science, nature, society, breeding and art. The notes are more analytical than in the former volume; and the subject-matter is in itself of greater importance, being more directly concerned with the exposition of Nietzsche's main theory. Volume II is also fuller and more homogeneous, and contains much new material. So compact is its organisation that one is able to gain a very adequate idea of the purpose which animated Nietzsche at the time of making these notes.
The will to power, the principle which Nietzsche held to be the elementary expression of life, must be understood in order for one to comprehend the Nietzschean system of ethics. Throughout all the books which followed "The Joyful Wisdom" we have indirect references to it and conclusions based on its assumption as a hypothesis. And, although it was never definitely and finally defined until the publication of the notes comprising "The Will to Power," it nevertheless was the actuating motive in all Nietzsche's constructive writings. Simply stated, the will to power is the biological instinct to maintenance, persistence and development. Nietzsche holds that Darwin's universal law of the instinct to mere survival is a misinterpretation of the forces at work in life. He points out that existence is a condition—a medium of action—and by no means an end. It is true that only the fittest survive in nature as a result of the tendency to exist; but this theory does not account for the activities which take place after existence has been assured. In order to explain these activities Nietzsche advances the theory of the will to power and tests all actions by it. It will be seen that by this theory the universal law of Darwin is by no means abrogated, but rather is it explained and developed.