lectures14+15- 第12部分

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　all　remain　as　indispensable　differentiations



of　equine　function。　　You　may　take　what　you　call　a　general



all…round　animal　as　a　compromise；　but　he　will　be　inferior　to　any



horse　of　a　more　specialized　type；　in　some　one　particular



direction。　We　must　not　forget　this　now　when；　in　discussing



saintliness；　we　ask　if　it　be　an　ideal　type　of　manhood。　　We　must



test　it　by　its　economical　relations。







I　think　that　the　method　which　Mr。　Spencer　uses　in　his　Data　of



Ethics　will　help　to　fix　our　opinion。　　Ideality　in　conduct　is



altogether　a　matter　of　adaptation。　　A　society　where　all　were



invariably　aggressive　would　destroy　itself　by　inner　friction；　and



in　a　society　where　some　are　aggressive；　others　must　be



non…resistant；　if　there　is　to　be　any　kind　of　order。　This　is　the



present　constitution　of　society；　and　to　the　mixture　we　owe　many



of　our　blessings。　　But　the　aggressive　members　of　society　are



always　tending　to　become　bullies；　robbers；　and　swindlers；　and　no



one　believes　that　such　a　state　of　things　as　we　now　live　in　is　the



millennium。　　It　is　meanwhile　quite　possible　to　conceive　an



imaginary　society　in　which　there　should　be　no　aggressiveness；　but



only　sympathy　and　fairnessany　small　community　of　true　friends



now　realizes　such　a　society。　　Abstractly　considered；　such　a



society　on　a　large　scale　would　be　the　millennium；　for　every　good



thing　might　be　realized　there　with　no　expense　of　friction。　　To



such　a　millennial　society　the　saint　would　be　entirely　adapted。　



His　peaceful　modes　of　appeal　would　be　efficacious　over　his



companions；　and　there　would　be　no　one　extant　to　take　advantage　of



his　non…resistance。　　The　saint　is　therefore　abstractly　a　higher



type　of　man　than　the　〃strong　man；〃　because　he　is　adapted　to　the



highest　society　conceivable；　whether　that　society　ever　be



concretely　possible　or　not。　　The　strong　man　would　immediately



tend　by　his　presence　to　make　that　society　deteriorate。　　It　would



become　inferior　in　everything　save　in　a　certain　kind　of　bellicose



excitement；　dear　to　men　as　they　now　are。







But　if　we　turn　from　the　abstract　question　to　the　actual



situation；　we　find　that　the　individual　saint　may　be　well　or　ill



adapted；　according　to　particular　circumstances。　　There　is；　in



short；　no　absoluteness　in　the　excellence　of　sainthood。　　It　must



be　confessed　that　as　far　as　this　world　goes；　anyone　who　makes　an



out…and…out　saint　of　himself　does　so　at　his　peril。　　If　he　is　not



a　large　enough　man；　he　may　appear　more　insignificant　and



contemptible；　for　all　his　saintship；　than　if　he　had　remained　a



worldling。＇223＇　　Accordingly　religion　has　seldom　been　so



radically　taken　in　our　Western　world　that　the　devotee　could　not



mix　it　with　some　worldly　temper。　It　has　always　found　good　men　who



could　follow　most　of　its　imp