Friedrich Nietzsche
* * *
WHY I AM SO CLEVER
Translated by
R. J. Hollingdale
Contents
1. Why I Am so Wise
2. Why I Am so Clever
3. Why I Write Such Good Books
Follow Penguin
FRIEDRICH NIETZSCHE
Born 1844, Röcken, Kingdom of Prussia
Died 1900, Weimar, German Empire
Ecce Homo was written in 1888 and first published in 1908.
This translation was first published in 1979. This selection is taken from Ecce Homo, Penguin Classics, 2004.
NIETZSCHE IN PENGUIN CLASSICS
A Nietzsche Reader
Beyond Good and Evil
Ecce Homo
Human, All Too Human
On the Genealogy of Morals
The Birth of Tragedy
The Portable Nietzsche
Thus Spoke Zarathustra
Twilight of Idols and Anti-Christ
Aphorisms on Love and Hate
On this perfect day, when everything has become ripe and not only the grapes are growing brown, a ray of sunlight has fallen on to my life: I looked behind me, I looked before me, never have I seen so many and such good things together. Not in vain have I buried my forty-fourth year today, I was entitled to bury it – what there was of life in it is rescued, is immortal. The first book of the Revaluation of all Values, the Songs of Zarathustra, the Twilight of the Idols, my attempt to philosophize with a hammer – all of them gifts of this year, of its last quarter even! How should I not be grateful to my whole life? – And so I tell myself my life.
Why I Am so Wise
1
The fortunateness of my existence, its uniqueness perhaps, lies in its fatality: to express it in the form of a riddle, as my father I have already died, as my mother I still live and grow old. This twofold origin, as it were from the highest and the lowest rung of the ladder of life, at once décadent and beginning – this if anything explains that neutrality, that freedom from party in relation to the total problem of life which perhaps distinguishes me. I have a subtler sense for signs of ascent and decline than any man has ever had, I am the teacher par excellence in this matter – I know both, I am both. – My father died at the age of thirty-six: he was delicate, lovable and morbid, like a being destined to pay this world only a passing visit – a gracious reminder of life rather than life itself. In the same year in which his life declined mine too declined: in the thirty-sixth year of my life I arrived at the lowest point of my vitality – I still lived, but without being able to see three paces in front of me. At that time – it was 1879 – I relinquished my Basel professorship, lived through the summer like a shadow in St Moritz and the following winter, the most sunless of my life, as a shadow in Naumburg. This was my minimum: ‘The Wanderer and his Shadow’ came into existence during the course of it. I undoubtedly knew all about shadows in those days … In the following winter, the first winter I spent in Genoa, that sweetening and spiritualization which is virtually inseparable from an extreme poverty of blood and muscle produced ‘Daybreak’. The perfect brightness and cheerfulness, even exuberance of spirit reflected in the said work is in my case compatible not only with the profoundest physiological weakness, but even with an extremity of pain. In the midst of the torments which attended an uninterrupted three-day headache accompanied by the laborious vomiting of phlegm – I possessed a dialectical clarity par excellence and thought my way very cold-bloodedly through things for which when I am in better health I am not enough of a climber, not refined, not cold enough. My readers perhaps know the extent to which I regard dialectics as a symptom of décadence, for example in the most famous case of all: in the case of Socrates. – All morbid disturbances of the intellect, even that semi-stupefaction consequent on fever, have remained to this day totally unfamiliar things to me, on their nature and frequency I had first to instruct myself by scholarly methods. My blood flows slowly. No one has ever been able to diagnose fever in me. A doctor who treated me for some time as a nervous case said at last: ‘No! there is nothing wrong with your nerves, it is only I who am nervous.’ Any kind of local degeneration absolutely undemonstrable; no organically originating stomach ailment, though there does exist, as a consequence of general exhaustion, a profound weakness of the gastric system. Condition of the eyes, sometimes approaching dangerously close to blindness, also only consequence, not causal: so that with every increase in vitality eyesight has also again improved. – Convalescence means with me a long, all too long succession of years – it also unfortunately means relapse, deterioration, periods of a kind of décadence. After all this do I need to say that in questions of décadence I am experienced? I have spelled it out forwards and backwards. Even that filigree art of grasping and comprehending in general, that finger for nuances, that psychology of ‘looking around the corner’ and whatever else characterizes me was learned only then, is the actual gift of that time in which everything in me became more subtle, observation itself together with all the organs of observation. To look from a morbid perspective towards healthier concepts and values, and again conversely to look down from the abundance and certainty of rich life into the secret labour of the instinct of décadence – that is what I have practised most, it has been my own particular field of experience, in this if in anything I am a master. I now have the skill and knowledge to invert perspectives: first reason why a ‘revaluation of values’ is perhaps possible at all to me alone. –
2
Setting aside the fact that I am a décadent, I am also its antithesis. My proof of this is, among other things, that in combating my sick conditions I always instinctively chose the right means: while the décadent as such always chooses the means harmful to him. As summa summarum I was healthy, as corner, as speciality I was décadent. That energy for absolute isolation and detachment from my accustomed circumstances, the way I compelled myself no longer to let myself be cared for, served, doctored – this betrayed an unconditional certainty of instinct as to what at that time was needful above all else. I took myself in hand, I myself made myself healthy again: the precondition for this – every physiologist will admit it – is that one is fundamentally healthy. A being who is typically morbid cannot become healthy, still less can he make himself healthy; conversely, for one who is typically healthy being sick can even be an energetic stimulant to life, to more life. Thus in fact does that long period of sickness seem to me now: I discovered life as it were anew, myself included, I tasted all good and even petty things in a way that others could not easily taste them – I made out of my will to health, to life, my philosophy … For pay heed to this: it was in the years of my lowest vitality that I ceased to be a pessimist: the instinct for self-recovery forbade to me a philosophy of indigence and discouragement … And in what does one really recognize that someone has turned out well! In that a human being who has turned out well does our senses good: that he is carved out of wood at once hard, delicate and sweet-smelling. He has a taste only for what is beneficial to him; his pleasure, his joy ceases where the measure of what is beneficial is overstepped. He divines cures for injuries, he employs ill chances to his own advantage; what does not kill him makes him stronger. Out of everything he sees, hears, experiences he instinctively collects together his sum: he is a principle of selection, he rejects much. He is always in his company, whether he traffics with books, people or landscapes: he does honour when he chooses, when he admits, when he trusts. He reacts slowly to every kind of stimulus, with that slowness which a protracted caution and a willed pride have bred in him – he tests an approaching stimulus, he is far from going out to meet it. He believes in neither ‘misfortune’ nor in ‘guilt’: he
knows how to forget – he is strong enough for everything to have to turn out for the best for him. Very well, I am the opposite of a décadent: for I have just described myself.
3
I consider the fact that I had such a father as a great privilege: the peasants he preached to – for, after he had lived for several years at the court of Altenburg, he was a preacher in his last years – said that the angels must look like he did. And with this I touch on the question of race. I am a pure-blooded Polish nobleman, in whom there is no drop of bad blood, least of all German. When I look for my profoundest opposite, the incalculable pettiness of the instincts, I always find my mother and my sister – to be related to such canaille would be a blasphemy against my divinity. The treatment I have received from my mother and my sister, up to the present moment, fills me with inexpressible horror: there is an absolutely hellish machine at work here, operating with infallible certainty at the precise moment when I am most vulnerable – at my highest moments … for then one needs all one’s strength to counter such a poisonous viper … physiological contiguity renders such a disharmonia praestabilita possible … But I confess that the deepest objection to the ‘Eternal Recurrence’, my real idea from the abyss, is always my mother and my sister. – But even as a Pole I am a monstrous atavism. One would have to go back centuries to find this noblest of races that the earth has ever possessed in so instinctively pristine a degree as I present it. I have, against everything that is today called noblesse, a sovereign feeling of distinction – I wouldn’t award to the young German Kaiser the honour of being my coachman. There is one single case where I acknowledge my equal – I recognize it with profound gratitude. Frau Cosima Wagner is by far the noblest nature; and, so that I shouldn’t say one word too few, I say that Richard Wagner was by far the most closely related man to me … The rest is silence … All the prevalent notions of degrees of kinship are physiological nonsense in an unsurpassable measure. The Pope still deals today in this nonsense. One is least related to one’s parents: it would be the most extreme sign of vulgarity to be related to one’s parents. Higher natures have their origins infinitely farther back, and with them much had to be assembled, saved and hoarded. The great individuals are the oldest: I don’t understand it, but Julius Caesar could be my father – or Alexander, this Dionysos incarnate … At the very moment that I am writing this the post brings me a Dionysos-head.
4
I have never understood the art of arousing enmity towards myself – this too I owe to my incomparable father – even when it seemed to me very worthwhile to do so. However unchristian it may seem, I am not even inimical towards myself, one may turn my life this way and that, one will only rarely, at bottom only once, discover signs that anyone has borne ill will towards me – perhaps, however, somewhat too many signs of good will … My experiences even of those of whom everyone has bad experiences speak without exception in their favour; I tame every bear, I even make buffoons mind their manners. During the seven years in which I taught Greek to the top form of the Basel grammar school I never once had occasion to mete out a punishment; the laziest were industrious when they were with me. I am always up to dealing with any chance event; I have to be unprepared if I am to be master of myself. Let the instrument be what it will, let it be as out of tune as only the instrument ‘man’ can become out of tune – I should have to be ill not to succeed in getting out of it something listenable. And how often have I heard from the ‘instruments’ themselves that they had never heard themselves sound so well … Most beautifully perhaps from that Heinrich von Stein who died so unpardonably young and who, after cautiously obtaining permission, once appeared for three days at Sils-Maria, explaining to everyone that he had not come for the Engadin. This excellent man, who with the whole impetuous artlessness of a Prussian Junker had waded into the Wagnerian swamp (– and into the swamp of Dühring in addition!), was during those three days as if transported by a storm-wind of freedom, like one suddenly raised to his own heights and given wings. I kept telling him it was the result of the fine air up here, that everyone felt the same, that you could not stand 6,000 feet above Bayreuth and not notice it – but he would not believe me … If, this notwithstanding, many great and petty misdeeds have been committed against me, it was not ‘will’, least of all ill will that was the cause of it: I could complain, rather – I have just suggested as much – of the good will which has caused me no little mischief in my life. My experiences give me a right to a general mistrust of the so-called ‘selfless’ drives, of the whole ‘love of one’s neighbour’ which is always ready with deeds and advice. It counts with me as weakness, as a special case of the incapacity to withstand stimuli – it is only among décadents that pity is called a virtue. My reproach against those who practise pity is that shame, reverence, a delicate feeling for distance easily eludes them, that pity instantly smells of mob and is so like bad manners as to be mistaken for them – that the hands of pity can under certain circumstances intrude downright destructively into a great destiny, into a solitariness where wounds are nursed, into a privilege for great guilt. I count the overcoming of pity among the noble virtues: I have, as ‘Zarathustra’s Temptation’, invented a case in which a great cry of distress reaches him, in which pity like an ultimate sin seeks to attack him, to seduce him from allegiance to himself. To remain master here, here to keep the elevation of one’s task clean of the many lower and more shortsighted drives which are active in so-called selfless actions, that is the test, the final test perhaps, which a Zarathustra has to pass – the actual proof of his strength …
5
In yet another point I am merely my father once more and as it were the continuation of his life after an all too early death. Like anyone who has never lived among his equals and to whom the concept ‘requital’ is as inaccessible as is for instance the concept ‘equal rights’, I forbid myself in cases where a little or very great act of folly has been perpetrated against me any counter-measure, any protective measure – also, as is reasonable, any defence, any ‘justification’. My kind of requital consists in sending after the piece of stupidity as quickly as possible a piece of sagacity: in that way one may perhaps overtake it. To speak in a metaphor: I dispatch a pot of jam to get rid of a sour affair … Let anyone harm me in any way, I ‘requite’ it, you may be sure of that: as soon as I can I find an opportunity of expressing my thanks to the ‘offender’ (occasionally even for the offence) – or of asking him for something, which can be more courteous than giving something … It also seems to me that the rudest word, the rudest letter are more good-natured, more honest than silence. Those who keep silent almost always lack subtlety and politeness of the heart; silence is an objection, swallowing down necessarily produces a bad character – it even ruins the stomach. All those given to silence are dyspeptic. – One will see that I would not like to see rudeness undervalued, it is the most humane form of contradiction by far and, in the midst of modern tendermindedness, one of our foremost virtues. – If one is rich enough, it is even fortunate to be in the wrong. A god come to earth ought to do nothing whatever but wrong: to take upon oneself, not the punishment, but the guilt – only that would be godlike.
6
Freedom from ressentiment, enlightenment over ressentiment – who knows the extent to which I ultimately owe thanks to my protracted sickness for this too! The problem is not exactly simple: one has to have experienced it from a state of strength and a state of weakness. If anything whatever has to be admitted against being sick, being weak, it is that in these conditions the actual curative instinct, that is to say the defensive and offensive instinct in man becomes soft. One does not know how to get free of anything, one does not know how to have done with anything, one does not know how to thrust back – everything hurts. Men and things come importunately close, events strike too deep, the memory is a festering wound. Being sick is itself a kind of ressentiment. – Against this the invalid has only one great means of cure – I call it Russian fatalism, that fatalism wi
thout rebellion with which a Russian soldier for whom the campaign has become too much at last lies down in the snow. No longer to take anything at all, to receive anything, to take anything into oneself – no longer to react at all … The great rationality of this fatalism, which is not always the courage to die but can be life-preservative under conditions highly dangerous to life, is reduction of the metabolism, making it slow down, a kind of will to hibernation. A couple of steps further in this logic and one has the fakir who sleeps for weeks on end in a grave … Because one would use oneself up too quickly if one reacted at all, one no longer reacts: this is the logic. And nothing burns one up quicker than the affects of ressentiment. Vexation, morbid susceptibility, incapacity for revenge, the desire, the thirst for revenge, poison-brewing in any sense – for one who is exhausted this is certainly the most disadvantageous kind of reaction: it causes a rapid expenditure of nervous energy, a morbid accretion of excretions, for example of gall into the stomach. Ressentiment is the forbidden in itself for the invalid – his evil: unfortunately also his most natural inclination. – This was grasped by that profound physiologist Buddha. His ‘religion’, which one would do better to call a system of hygiene so as not to mix it up with such pitiable things as Christianity, makes its effect dependent on victory over ressentiment: to free the soul of that – first step to recovery. ‘Not by enmity is enmity ended, by friendship is enmity ended’: this stands at the beginning of Buddha’s teaching – it is not morality that speaks thus, it is physiology that speaks thus. – Ressentiment, born of weakness, to no one more harmful than to the weak man himself – in the opposite case, where a rich nature is the presupposition, a superfluous feeling to stay master of which is almost the proof of richness. He who knows the seriousness with which my philosophy has taken up the struggle against the feelings of vengefulness and vindictiveness even into the theory of ‘free will’ – my struggle against Christianity is only a special instance of it – will understand why it is precisely here that I throw the light on my personal bearing, my sureness of instinct in practice. In periods of décadence I forbade them to myself as harmful; as soon as life was again sufficiently rich and proud for them I forbade them to myself as beneath me. That ‘Russian fatalism’ of which I spoke came forward in my case in the form of clinging tenaciously for years on end to almost intolerable situations, places, residences, company, once chance had placed me in them – it was better than changing them, than feeling them as capable of being changed – than rebelling against them … In those days I took it deadly amiss if I was disturbed in this fatalism, if I was forcibly awakened from it – and to do this was in fact every time a deadly dangerous thing. – To accept oneself as a fate, not to desire oneself ‘different’ – in such conditions this is great rationality itself.
Why I Am So Clever Page 1
