"The Genealogy of Morals: A Polemic"

The three essays which constitute this genealogy are, as regards expression, aspiration, and the art of the unexpected, perhaps the most curious things that have ever been written. Dionysus, as you know, is also the god of darkness. In each case the beginning is calculated to mystify; it is cool, scientific, even ironical, intentionally thrust to the fore, intentionally reticent. Gradually less calmness prevails; here and there a flash of lightning defines the horizon; exceedingly unpleasant truths break upon your ears from out remote distances with a dull, rumbling sound,—until very soon a fierce tempo is attained in which everything presses forward at a terrible degree of tension. At the end, in each case, amid fearful thunderclaps, a new truth shines out between thick clouds. The truth of the first essays the psychology of Christianity: the birth of Christianity out of the spirit of resentment, not, as is supposed, out of the "Spirit,"—in all its essentials, a counter-movement, the great insurrection against the dominion of noble values. The second essay contains the psychology of conscience: this is not, as you may believe, "the voice of God in man"; it is the instinct of cruelty, which turns inwards once it is unable to discharge itself outwardly. Cruelty is here exposed, for the first time, as one of the oldest and most indispensable elements in the foundation of culture. The third essay replies to the question as to the origin of the formidable power of the ascetic ideal, of the priest ideal, despite the fact that this ideal is essentially detrimental, that it is a will to nonentity and to decadence. Reply: it flourished not because God was active behind the priests, as is generally believed, but because it was a faute de mieux—from the fact that hitherto it has been the only ideal and has had no competitors. "For man prefers to aspire to nonentity than not to aspire at all." But above all, until the time of Zarathustra there was no such thing as a counter-ideal. You have understood my meaning. Three decisive overtures on the part of a psychologist to a Transvaluation of all Values.—This book contains the first psychology of the priest.

The three essays that make up this genealogy are perhaps the strangest things ever written. That is true of their expression, their ambition, and their art of the unexpected. Dionysus, as you know, is also the god of darkness. Each essay begins in a way meant to mystify. The opening is cool, scientific, even ironic, deliberately brought to the forefront and deliberately restrained. Gradually, the calm gives way. Here and there, a flash of lightning lights up the horizon. Extremely unpleasant truths reach your ears from far away with a dull rumble. Soon the pace becomes fierce, and everything presses forward under terrible tension. At the end of each essay, amid terrifying thunderclaps, a new truth shines out between thick clouds. The truth of the first essay is the psychology of Christianity. Christianity was born from the spirit of resentment, not, as people suppose, from the "Spirit." In all essentials, it was a countermovement, the great uprising against the rule of noble values. The second essay contains the psychology of conscience. Conscience is not, as you may believe, "the voice of God in man." It is the instinct for cruelty, turned inward when it can no longer express itself outwardly. Here, for the first time, cruelty is exposed as one of the oldest and most indispensable foundations of culture. The third essay asks where the formidable power of the ascetic ideal, the priestly ideal, comes from. Why does it have such power, even though it is essentially harmful, a will to nothingness and decadence? The answer: it flourished not because God was working behind the priests, as people generally believe. It flourished because it was a faute de mieux, a choice for lack of anything better. Until now, it has been the only ideal, with no competitors. "For man prefers to aspire to nothingness than not to aspire at all." But above all, until Zarathustra, there was no counter-ideal. You have understood my meaning. These are three decisive first steps by a psychologist toward a Transvaluation of all Values. This book contains the first psychology of the priest.