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CHAPTER IX. WHAT IS NOBLE?


257. EVERY elevation of the type "man," has hitherto been the work of an
aristocratic society and so it will always be--a society believing in
a long scale of gradations of rank and differences of worth among human
beings, and requiring slavery in some form or other. Without the PATHOS
OF DISTANCE, such as grows out of the incarnated difference of classes,
out of the constant out-looking and down-looking of the ruling caste on
subordinates and instruments, and out of their equally constant
practice of obeying and commanding, of keeping down and keeping at a
distance--that other more mysterious pathos could never have arisen, the
longing for an ever new widening of distance within the soul itself,
the formation of ever higher, rarer, further, more extended, more
comprehensive states, in short, just the elevation of the type "man,"
the continued "self-surmounting of man," to use a moral formula in
a supermoral sense. To be sure, one must not resign oneself to
any humanitarian illusions about the history of the origin of an
aristocratic society (that is to say, of the preliminary condition for
the elevation of the type "man"): the truth is hard. Let us acknowledge
unprejudicedly how every higher civilization hitherto has ORIGINATED!
Men with a still natural nature, barbarians in every terrible sense of
the word, men of prey, still in possession of unbroken strength of will
and desire for power, threw themselves upon weaker, more moral, more
peaceful races (perhaps trading or cattle-rearing communities), or upon
old mellow civilizations in which the final vital force was flickering
out in brilliant fireworks of wit and depravity. At the commencement,
the noble caste was always the barbarian caste: their superiority did
not consist first of all in their physical, but in their psychical
power--they were more COMPLETE men (which at every point also implies
the same as "more complete beasts").

258. Corruption--as the indication that anarchy threatens to break out
among the instincts, and that the foundation of the emotions, called
"life," is convulsed--is something radically different according to
the organization in which it manifests itself. When, for instance, an
aristocracy like that of France at the beginning of the Revolution,
flung away its privileges with sublime disgust and sacrificed itself
to an excess of its moral sentiments, it was corruption:--it was really
only the closing act of the corruption which had existed for centuries,
by virtue of which that aristocracy had abdicated step by step its
lordly prerogatives and lowered itself to a FUNCTION of royalty (in
the end even to its decoration and parade-dress). The essential thing,
however, in a good and healthy aristocracy is that it should not regard
itself as a function either of the kingship or the commonwealth, but
as the SIGNIFICANCE and highest justification thereof--that it should
therefore accept with a good conscience the sacrifice of a legion
of individuals, who, FOR ITS SAKE, must be suppressed and reduced to
imperfect men, to slaves and instruments. Its fundamental belief must
be precisely that society is NOT allowed to exist for its own sake, but
only as a foundation and scaffolding, by means of which a select class
of beings may be able to elevate themselves to their higher duties, and
in general to a higher EXISTENCE: like those sun-seeking climbing plants
in Java--they are called Sipo Matador,--which encircle an oak so
long and so often with their arms, until at last, high above it, but
supported by it, they can unfold their tops in the open light, and
exhibit their happiness.

259. To refrain mutually from injury, from violence, from exploitation,
and put one's will on a par with that of others: this may result in a
certain rough sense in good conduct among individuals when the necessary
conditions are given (namely, the actual similarity of the individuals
in amount of force and degree of worth, and their co-relation within one
organization). As soon, however, as one wished to take this principle
more generally, and if possible even as the FUNDAMENTAL PRINCIPLE OF
SOCIETY, it would immediately disclose what it really is--namely, a Will
to the DENIAL of life, a principle of dissolution and decay. Here one
must think profoundly to the very basis and resist all sentimental
weakness: life itself is ESSENTIALLY appropriation, injury, conquest
of the strange and weak, suppression, severity, obtrusion of
peculiar forms, incorporation, and at the least, putting it mildest,
exploitation;--but why should one for ever use precisely these words
on which for ages a disparaging purpose has been stamped? Even the
organization within which, as was previously supposed, the
individuals treat each other as equal--it takes place in every
healthy aristocracy--must itself, if it be a living and not a dying
organization, do all that towards other bodies, which the individuals
within it refrain from doing to each other it will have to be the
incarnated Will to Power, it will endeavour to grow, to gain ground,
attract to itself and acquire ascendancy--not owing to any morality or
immorality, but because it LIVES, and because life IS precisely Will to
Power. On no point, however, is the ordinary consciousness of Europeans
more unwilling to be corrected than on this matter, people now rave
everywhere, even under the guise of science, about coming conditions of
society in which "the exploiting character" is to be absent--that sounds
to my ears as if they promised to invent a mode of life which should
refrain from all organic functions. "Exploitation" does not belong to a
depraved, or imperfect and primitive society it belongs to the nature of
the living being as a primary organic function, it is a consequence
of the intrinsic Will to Power, which is precisely the Will to
Life--Granting that as a theory this is a novelty--as a reality it is
the FUNDAMENTAL FACT of all history let us be so far honest towards
ourselves!