lectures14+15-第15部分

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lives　of　some　sort；　but　quite　as　undoubtedly　they　would　not　lead



them　in　retirement。　　Our　animosity　to　special　historic



manifestations　must　not　lead　us　to　give　away　the　saintly　impulses



in　their　essential　nature　to　the　tender　mercies　of　inimical



critics。







The　most　inimical　critic　of　the　saintly　impulses　whom　I　know　is



Nietzsche。　　He　contrasts　them　with　the　worldly　passions　as　we



find　these　embodied　in　the　predaceous　military　character；



altogether　to　the　advantage　of　the　latter。　　Your　born　saint；　it



must　be　confessed；　has　something　about　him　which　often　makes　the



gorge　of　a　carnal　man　rise；　so　it　will　be　worth　while　to　consider



the　contrast　in　question　more　fully。







Dislike　of　the　saintly　nature　seems　to　be　a　negative　result　of



the　biologically　useful　instinct　of　welcoming　leadership；　and



glorifying　the　chief　of　the　tribe。　　The　chief　is　the　potential；



if　not　the　actual　tyrant；　the　masterful；　overpowering　man　of



prey。　　We　confess　our　inferiority　and　grovel　before　him。　　We



quail　under　his　glance；　and　are　at　the　same　time　proud　of　owning



so　dangerous　a　lord。　　Such　instinctive　and　submissive



hero…worship　must　have　been　indispensable　in　primeval　tribal



life。　　In　the　endless　wars　of　those　times；　leaders　were



absolutely　needed　for　the　tribe's　survival。　　If　there　were　any



tribes　who　owned　no　leaders；　they　can　have　left　no　issue　to



narrate　their　doom。　　The　leaders　always　had　good　consciences；　for



conscience　in　them　coalesced　with　will；　and　those　who　looked　on



their　face　were　as　much　smitten　with　wonder　at　their　freedom　from



inner　restraint　as　with　awe　at　the　energy　of　their　outward



performances。







Compared　with　these　beaked　and　taloned　graspers　of　the　world；



saints　are　herbivorous　animals；　tame　and　harmless　barn…yard



poultry。　　There　are　saints　whose　beard　you　may；　if　you　ever　care



to；　pull　with　impunity。　　Such　a　man　excites　no　thrills　of　wonder



veiled　in　terror；　his　conscience　is　full　of　scruples　and　returns；



he　stuns　us　neither　by　his　inward　freedom　nor　his　outward　power；



and　unless　he　found　within　us　an　altogether　different　faculty　of



admiration　to　appeal　to；　we　should　pass　him　by　with　contempt。







In　point　of　fact；　he　does　appeal　to　a　different　faculty。



Reenacted　in　human　nature　is　the　fable　of　the　wind；　the　sun；　and



the　traveler。　　The　sexes　embody　the　discrepancy。　　The　woman　loves



the　man　the　more　admiringly　the　stormier　he　shows　himself；　and



the　world　deifies　its　rulers　the　more　for　being　willful　and



unaccountable。　　But　the　woman　in　turn　subjugates　the　man　by　the



mystery　of　gentleness　in　beauty；　and　the　saint　has　always　charmed



the　world　by　something　similar。　　Mankind　is　susceptible　and



suggestible　in　opposite　directions；　and　the　rivalry　of　influences



is　unsleeping。　　The　saintly　and　the　worldly　ideal　pursue　their



feud　in　literature　as　much　as　in　real　life。







For　Nietzsche　the　saint　represents　little　but　sneakingness　and



slavishness。　　He　is　the　sophisticated　invalid；　the　degenerate　par



excellence；　the　man　of　insufficient　vitality。　　His　prevalence



would　put　the　human　type　in　danger。







〃The　sick　are　the　greatest　danger　for　the　well。　　The　weaker；　not



the　stronger；　are　the　strong's　undoing。　　It　is　not　FEAR　of　our



fellow…man；　which　we　should　wish　to　see　diminished；　for　fear



rouses　those　who　are　strong　to　become　terrible　in　turn



themselves；　and　preserves　the　hard…earned　and　successful　type　of



humanity。　What　is　to　be　dreaded　by　us　more　than　any　other　doom　is



not　fear；　but　rather　the　great　disgust；　not　fear；　but　rather　the



great　pitydisgust　and　pity　for　our　human　fellows。　。　。　。　　The



MORBID　are　our　greatest　perilnot　the　'bad'　men；　not　the



predatory　beings。　　Those　born　wrong；　the　miscarried；　the　broken



they　it　is；　the　WEAKEST　who　are　undermining　the　vitality　of　the



race；　poisoning　our　trust　in　life；　and　putting　humanity　in



question。　Every　look　of　them　is　a　sigh'Would　I　were　something



other！　　I　am　sick　and　tired　of　what　I　am。'　　In　this　swamp…soil　of



self…contempt；　every　poisonous　weed　flourishes；　and　all　so　small；



so　secret；　so　dishonest；　and　so　sweetly　rotten。　　Here　swarm　the



worms　of　sensitiveness　and　resentment；　here　the　air　smells　odious



with　secrecy；　with　what　is　not　to　be　acknowledged；　here　is　woven



endlessly　the　net　of　the　meanest　of　conspiracies；　the　conspiracy



of　those　who　suffer　against　those　who　succeed　and　are　victorious；



here　the　very　aspect　of　the　victorious　is　hatedas　if　health；



success；　strength；　pride；　and　the　sense　of　power　were　in



themselves　things　vicious；　for　which　one　ought　eventually　to　make



bitter　expiation。　　Oh；　how　these　people　would　themselves　like　to



inflict　the　expiation；　how　they　thirst　to　be　the　hangmen！　　And



all　the　while　their　duplicity　never　confesses　their　hatred　to



be　hatred。〃＇222＇







＇222＇　Zur　Genealogie　der　Moral；　Dritte　Abhandlung；　Section　14。　　I



have　abridged；　and　in　one　place　transposed；　a　sentence。















Poor　Nietzsche's　antipathy　is　itself　sickly　enough；　but　we　all



know　what　he　means；　and　he　expresses　well　the　clash　between　the



two　Ideals。　　The　carnivorous…minded　〃strong　man；〃　the　adult　male



and　cannibal；　can　see　nothing　but　mouldiness　and　morbidness　in



the　saint's　gentleness　and　self…severity；　and　regards　him　with



pure　loathing。　　The　whole　feud　revolves　essentially　upon　two



pivots：　　Shall　the　seen　world　or　the　unseen　world　be　our　chief



sphere　of　adaptation？　　and　must　our　means　of　adaptation　in　this



seen　world　be　aggressiveness　or　non…resistance？







The　debate　is　serious。　　In　some　sense　and　to　some　degree　both



worlds　must　be　acknowledged　and　taken　account　of；　and　in　the　seen



world　both　aggressiveness　and　non…resistance　are　needful。　　It　is



a　question　of　emphasis；　of　more　or　less。　　Is　the　saint's　type　or



the　strong…man's　type　the　more　ideal？







It　has　often　been　supposed；　and　even　now；　I　think；　it　is　supposed



by　most　persons；　that　there　can　be　one　intrinsically　ideal　type



of　human　character。　　A　certain　kind　of　man；　it　is　imagined；　must



be　the　best　man　absolutely　and　apart　from　the　utility　of　his



function；　apart　from　economical　considerations。　　The　saint's



type；　and　the　knight's　or　gentleman's　type；　have　always　been



rival　claimants　of　this　absolute　ideality；　and　in　the　ideal　of



military　religious　orders　both　types　were　in　a　manner　blended。　



According　to　the　empirical　philosophy；　however；　all　ideals　are



matters　of　relation。　　It　would　be　absurd；　for　example；　to　ask　for



a　definition　of　〃the　ideal　horse；〃　so　long　as　dragging　drays　and



running　races；　bearing　children；　and　jogging　about　with



tradesmen's　packages