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Shiloh claims not to care about money anymore and instead focuses on people. The GH writers seems to be committed to making a strong comparison between the two. Shiloh gets his followers to cut everyone out their life until the only people left in it are DoD members. Certainly, the goal is to make people solely dependent on him and the cult. It sure seems like the writers are working an agenda with this plot line. It almost feels personal. I've been a Soap Opera addict for over 20 years now and have loved to write since I learned how.

I consider myself incredibly fortunate to be able to embrace my passion and do something I love! Skip to content. Nietzsche de-emphasizes the role of hedonism as a motivator and accentuates the role of a "feeling of power. In Daybreak Nietzsche devoted a lengthy passage to his criticism of Christian biblical exegesis , including its arbitrary interpretation of objects and images in the Old Testament as prefigurements of Christ's crucifixion.

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The polemical, antagonistic and informal style of this aphoristic book—when compared to Nietzsche's later treatments of morality—seems most of all to invite a particular experience. In this text Nietzsche was either not effective at, or not concerned with, persuading his readers to accept any specific point of view. Yet the discerning reader can note here the prefigurations of many of the ideas more fully developed in his later books.


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For example, the materialism espoused in this book might seem reducible to a naive scientific objectivism which reduces all phenomena to their natural, mechanical causes. Yet that is very straightforwardly not Nietzsche's strongest perspective, perhaps traditionally most well-expressed in The Gay Science. From Wikipedia, the free encyclopedia. Such a community would [pg ] find its delight in performing cruel deeds, casting aside, for once, the gloom of constant anxiety and precaution. Cruelty is one of the most ancient enjoyments at their festivities.

As a consequence it is believed that the gods likewise are pleased by the sight of cruelty and rejoice at it—and in this way the belief is spread that voluntary suffering , self-chosen martyrdom, has a high signification and value of its own. In the community custom gradually brings about a practice in conformity with this belief: henceforward people become more suspicious of all exuberant well-being, and more confident as they find themselves in a state of great pain; they think that the gods may be unfavourable to them on account of happiness, and favourable on account of pain—not compassionate!

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For compassion is looked upon with contempt, and unworthy of a strong and awe-inspiring soul—but agreeable to them, because the sight of human suffering put these gods into good humour and makes them feel powerful, and a cruel mind revels in the sensation of power. All those intellectual leaders of the nations who reached the point of being able to stir up the sluggish though [pg ] prolific mire of their customs had to possess this factor of voluntary martyrdom as well as insanity in order to obtain belief—especially, and above all, as is always the case, belief in themselves!

The more their minds followed new paths, and were consequently tormented by pricks of conscience, the more cruelly they battled against their own flesh, their own desires, and their own health—as if they were offering the gods a compensation in pleasure, lest these gods should wax wroth at the neglect of ancient customs and the setting up of new aims.

Let no one be too hasty in thinking that we have now entirely freed ourselves from such a logic of feeling! Let the most heroic souls among us question themselves on this very point. The least step forward in the domain of free thought and individual life has been achieved in all ages to the accompaniment of physical and intellectual tortures: and not only the mere step forward, no! And even in this so-called world-history, which in the main is merely a great deal of noise about the latest novelties, there is no more important theme than the old, old tragedy of the martyrs who tried to move the mire.

Nothing has been more dearly bought than the minute portion of human reason and feeling of liberty upon which we now pride ourselves. You imagine that all this has changed, and that humanity must likewise have changed its character? Oh, ye poor psychologists, learn to know yourselves better! Morality and Stupefaction. Hence this feeling hinders our acquiring new experiences and amending morals: i.

Free-doers and Free-thinkers. If we remember, however, that both seek their own satisfaction, and that free-thinkers have already found their satisfaction in reflection upon and utterance of forbidden things, there is no difference in the motives; but in respect of the consequences the issue will be decided against the free-thinker, provided that it be not judged from the most superficial and vulgar external appearance, i.

We must make up for a good deal of the calumny with which men have covered all those who have, by their actions, broken away from the authority of some custom—they are generally called criminals. Every one who has hitherto overthrown a law of established morality has always at first been considered as a wicked man : but when it was afterwards found impossible to re-establish the law, and people gradually became accustomed to the change, the epithet was changed by slow degrees.

History deals almost exclusively with these wicked men , who later on came to be recognised as good men. Moral precepts and promises have been given for better beings than ourselves. Works and Faith. This doctrine is certainly not true, but it is so seductive in appearance that it has succeeded in fascinating quite other intellects than that of Luther e.

The most assured knowledge and faith cannot give us either the strength or the dexterity required for action, or the practice in that subtle and complicated mechanism which is a prerequisite for anything to be changed from an idea into action. Then, I say, let us first and foremost have works! The necessary faith will come later—be certain of that! In what Respect we are most Subtle. This feeling has become his strongest propensity: and the means he discovered for creating it form almost the entire history of culture.

The Proof of a Precept.

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The case is different, however, when we come to deal with moral precepts, for here the results cannot be ascertained, interpreted, and divined. These precepts, indeed, are based upon hypotheses of but little scientific value, the proof or refutation of which by means of results is impossible:—but in former ages, when all science was crude and primitive, and when a matter was taken for granted on the smallest evidence, then the worth or worthlessness of a moral recipe was determined as we now determine any other precept: by reference to the results. Customs and Beauty. For it is the exercise of these organs and their corresponding [pg ] feelings that brings about ugliness and helps to preserve it.

It is for this reason that the old baboon is uglier than the young one, and that the young female baboon most closely resembles man, and is hence the most handsome. Animals and Morals. Even that sense of truth, which is at bottom merely the sense of security, is possessed by man in common with the animals: we do not wish to be deceived by others or by ourselves; we hear with some suspicion the promptings of our own passions, we control ourselves and remain on the watch against ourselves.

Now, the animal does all this as well as man; and in the animal likewise self-control originates in the sense of reality prudence. The animal judges the movements of its friends and foes, it learns their peculiarities by heart and acts accordingly: it gives up, once and for all, the struggle against individual animals of certain species, and it likewise recognises, in the approach of certain varieties, whether their intentions are agreeable and peaceful.

The beginnings of justice, like those of wisdom—in short, everything which we know as the Socratic virtues —are of an animal nature: a consequence of those instincts which teach us to search for food and to avoid our enemies.

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If we remember that the higher man has merely raised and refined himself in the quality of his food and in the conception of what is contrary to his nature, it [pg ] may not be going too far to describe the entire moral phenomenon as of an animal origin. The Value of the Belief in Superhuman Passions. By means of the tenacity of a noble belief, in spite of such frequent and almost customary refutations—thereby becoming a pia fraus —marriage has elevated love to a higher rank.

Every institution which has conceded to a passion the belief in the duration of the latter , and responsibility for this duration, in spite of the nature of the passion itself, has raised the passion to a higher level: and he who is thenceforth seized with such a passion does not, as formerly, think himself lowered in the estimation of others or brought into danger on that account, but on the contrary believes himself to be raised, both in the opinion of himself and of his equals.

Let us recall institutions and customs which, out of the fiery devotion of a moment, have created eternal fidelity; out of the pleasure of anger, eternal vengeance; out of despair, eternal mourning; out of a single hasty word, eternal obligation. A great deal of hypocrisy and falsehood came into the world as the result of such transformations; but each time, too, at the cost of such disadvantages, a new and superhuman conception which elevates mankind. State of Mind as Argument. The most ancient answer, and one which we still hear, is: God is the cause; in this way He gives us to understand that He approves of our actions.

A cheerful outlook was placed in the scales as an argument and proved to be heavier than reasonableness; for the state of mind was interpreted in a superstitious manner as the action of a god who promises success; and who, by this argument, lets his reason speak as the highest reasonableness. Now, let the consequences of such a prejudice be considered when shrewd men, thirsting for power, availed themselves of it—and still do so!

Actors of Virtue and Sin. In addition, every one was striving to outdo some one else's virtue with his own, so why should they not have made use of every artifice to show off their virtues, especially among themselves, if only for the sake of practice! Of what use was a virtue which one could not display, and which did not know how to display itself! Refined Cruelty as Virtue.

Indeed, we may well ask what kind of an impulse it is, and what is its fundamental signification? It is sought, by our appearance, to grieve our neighbour, to arouse his envy, and to awaken his feelings of impotence and degradation; we endeavour to make him taste the bitterness of his fate by dropping a little of our honey on his tongue, and, while conferring this supposed benefit on him, looking sharply and triumphantly into his eyes.

Behold such a man, now become humble, and perfect in his humility—and seek those for whom, through his humility, he has for a long time been [pg ] preparing a torture; for you are sure to find them! Here is another man who shows mercy towards animals, and is admired for doing so—but there are certain people on whom he wishes to vent his cruelty by this very means.

Look at that great artist: the pleasure he enjoyed beforehand in conceiving the envy of the rivals he had outstripped, refused to let his powers lie dormant until he became a great man—how many bitter moments in the souls of other men has he asked for as payment for his own greatness! The nun's chastity: with what threatening eyes she looks into the faces of other women who live differently from her!

The theme is short, and its variations, though they might well be innumerable, could not easily become tiresome—for it is still too paradoxical a novelty, and almost a painful one, to affirm that the morality of distinction is nothing, at bottom, but joy in refined cruelty. For, when the habit of some distinguished action becomes hereditary , its root, so to speak, is not transmitted, but only its fruits for only feelings, and not thoughts, can become hereditary : and, if we presuppose that this root is not reintroduced by education, in the second generation the joy in the cruelty is no longer felt: but only pleasure in the habit as such.

Pride in Spirit. In the long prehistorical period of humanity it was supposed that the mind was everywhere, and men did not look upon it as a particular characteristic of their own. Since, on the contrary, everything spiritual including all impulses, maliciousness, and inclinations was regarded as common property, and consequently accessible to everybody, primitive mankind was not ashamed of being descended from animals or trees the noble races thought themselves honoured by such legends , and saw in the spiritual that which unites us with nature, and not that which severs us from her.

Thus man was brought up in modesty—and this likewise was the result of a prejudice. The Brake. Thus it is pride, and the habitual fashion of satisfying it, which opposes this new interpretation of morality.

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What power, then, must we bring into operation to [pg ] get rid of this brake? Greater pride? A new pride? The Contempt of Causes, Consequences, and Reality. Suspicion and reasoning of this kind, however, evade an inquiry into the real and natural causes, and take the demoniac cause for granted.

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This is one source of the hereditary perversion of the human intellect; and the other one follows in its train, for, proceeding on the same principle, people paid much less attention to the real and natural consequences of an action than to the supernatural consequences the so-called punishments and mercies of the Divinity. It is commanded, for instance, that certain baths are to be taken at certain times: and the baths are taken, not for the sake of cleanliness, but because the command has been made.

We are not taught to avoid the real consequences of dirt, but merely the supposed displeasure of the gods because a bath has been omitted. Under the pressure of superstitious fear, people began to suspect that these ablutions were of much greater importance than they seemed; they ascribed inner and supplementary meanings to them, gradually lost their sense of and pleasure in reality, and finally reality is considered as valuable [pg ] only to the extent that it is a symbol.