Beyond Good and Evil. Friedrich Nietzsche

to have adopted a POPULAR PREJUDICE and exaggerated it. Willing seems to me to be above all something COMPLICATED, something that is a unity only in name—and it is precisely in a name that popular prejudice lurks, which has got the mastery over the inadequate precautions of philosophers in all ages. So let us for once be more cautious, let us be "unphilosophical": let us say that in all willing there is firstly a plurality of sensations, namely, the sensation of the condition "AWAY FROM WHICH we go," the sensation of the condition "TOWARDS WHICH we go," the sensation of this "FROM" and "TOWARDS" itself, and then besides, an accompanying muscular sensation, which, even without our putting in motion "arms and legs," commences its action by force of habit, directly we "will" anything. Therefore, just as sensations (and indeed many kinds of sensations) are to be recognized as ingredients of the will, so, in the second place, thinking is also to be recognized; in every act of the will there is a ruling thought;—and let us not imagine it possible to sever this thought from the "willing," as if the will would then remain over! In the third place, the will is not only a complex of sensation and thinking, but it is above all an EMOTION, and in fact the emotion of the command. That which is termed "freedom of the will" is essentially the emotion of supremacy in respect to him who must obey: "I am free, 'he' must obey"—this consciousness is inherent in every will; and equally so the straining of the attention, the straight look which fixes itself exclusively on one thing, the unconditional judgment that "this and nothing else is necessary now," the inward certainty that obedience will be rendered—and whatever else pertains to the position of the commander. A man who WILLS commands something within himself which renders obedience, or which he believes renders obedience. But now let us notice what is the strangest thing about the will,—this affair so extremely complex, for which the people have only one name. Inasmuch as in the given circumstances we are at the same time the commanding AND the obeying parties, and as the obeying party we know the sensations of constraint, impulsion, pressure, resistance, and motion, which usually commence immediately after the act of will; inasmuch as, on the other hand, we are accustomed to disregard this duality, and to deceive ourselves about it by means of the synthetic term "I": a whole series of erroneous conclusions, and consequently of false judgments about the will itself, has become attached to the act of willing—to such a degree that he who wills believes firmly that willing SUFFICES for action. Since in the majority of cases there has only been exercise of will when the effect of the command—consequently obedience, and therefore action—was to be EXPECTED, the APPEARANCE has translated itself into the sentiment, as if there were a NECESSITY OF EFFECT; in a word, he who wills believes with a fair amount of certainty that will and action are somehow one; he ascribes the success, the carrying out of the willing, to the will itself, and thereby enjoys an increase of the sensation of power which accompanies all success. "Freedom of Will"—that is the expression for the complex state of delight of the person exercising volition, who commands and at the same time identifies himself with the executor of the order—who, as such, enjoys also the triumph over obstacles, but thinks within himself that it was really his own will that overcame them. In this way the person exercising volition adds the feelings of delight of his successful executive instruments, the useful "underwills" or under-souls—indeed, our body is but a social structure composed of many souls—to his feelings of delight as commander. L'EFFET C'EST MOI. what happens here is what happens in every well-constructed and happy commonwealth, namely, that the governing class identifies itself with the successes of the commonwealth. In all willing it is absolutely a question of commanding and obeying, on the basis, as already said, of a social structure composed of many "souls", on which account a philosopher should claim the right to include willing-as-such within the sphere of morals—regarded as the doctrine of the relations of supremacy under which the phenomenon of "life" manifests itself.

      20. That the separate philosophical ideas are not anything optional or autonomously evolving, but grow up in connection and relationship with each other, that, however suddenly and arbitrarily they seem to appear in the history of thought, they nevertheless belong just as much to a system as the collective members of the fauna of a Continent—is betrayed in the end by the circumstance: how unfailingly the most diverse philosophers always fill in again a definite fundamental scheme of POSSIBLE philosophies. Under an invisible spell, they always revolve once more in the same orbit, however independent of each other they may feel themselves with their critical or systematic wills, something within them leads them, something impels them in definite order the one after the other—to wit, the innate methodology and relationship of their ideas. Their thinking is, in fact, far less a discovery than a re-recognizing, a remembering, a return and a home-coming to a far-off, ancient common-household of the soul, out of which those ideas formerly grew: philosophizing is so far a kind of atavism of the highest order. The wonderful family resemblance of all Indian, Greek, and German philosophizing is easily enough explained. In fact, where there is affinity of language, owing to the common philosophy of grammar—I mean owing to the unconscious domination and guidance of similar grammatical functions—it cannot but be that everything is prepared at the outset for a similar development and succession of philosophical systems, just as the way seems barred against certain other possibilities of world-interpretation. It is highly probable that philosophers within the domain of the Ural-Altaic languages (where the conception of the subject is least developed) look otherwise "into the world," and will be found on paths of thought different from those of the Indo-Germans and Mussulmans, the spell of certain grammatical functions is ultimately also the spell of PHYSIOLOGICAL valuations and racial conditions.—So much by way of rejecting Locke's superficiality with regard to the origin of ideas.

      21. The CAUSA SUI is the best self-contradiction that has yet been conceived, it is a sort of logical violation and unnaturalness; but the extravagant pride of man has managed to entangle itself profoundly and frightfully with this very folly. The desire for "freedom of will" in the superlative, metaphysical sense, such as still holds sway, unfortunately, in the minds of the half-educated, the desire to bear the entire and ultimate responsibility for one's actions oneself, and to absolve God, the world, ancestors, chance, and society therefrom, involves nothing less than to be precisely this CAUSA SUI, and, with more than Munchausen daring, to pull oneself up into existence by the hair, out of the slough of nothingness. If any one should find out in this manner the crass stupidity of the celebrated conception of "free will" and put it out of his head altogether, I beg of him to carry his "enlightenment" a step further, and also put out of his head the contrary of this monstrous conception of "free will": I mean "non-free will," which is tantamount to a misuse of cause and effect. One should not wrongly MATERIALISE "cause" and "effect," as the natural philosophers do (and whoever like them naturalize in thinking at present), according to the prevailing mechanical doltishness which makes the cause press and push until it "effects" its end; one should use "cause" and "effect" only as pure CONCEPTIONS, that is to say, as conventional fictions for the purpose of designation and mutual understanding,—NOT for explanation. In "being-in-itself" there is nothing of "casual-connection," of "necessity," or of "psychological non-freedom"; there the effect does NOT follow the cause, there "law" does not obtain. It is WE alone who have devised cause, sequence, reciprocity, relativity, constraint, number, law, freedom, motive, and purpose; and when we interpret and intermix this symbol-world, as "being-in-itself," with things, we act once more as we have always acted—MYTHOLOGICALLY. The "non-free will" is mythology; in real life it is only a question of STRONG and WEAK wills.—It is almost always a symptom of what is lacking in himself, when a thinker, in every "causal-connection" and "psychological necessity," manifests something of compulsion, indigence, obsequiousness, oppression, and non-freedom; it is suspicious to have such feelings—the person betrays himself. And in general, if I have observed correctly, the "non-freedom of the will" is regarded as a problem from two entirely opposite standpoints, but always in a profoundly PERSONAL manner: some will not give up their "responsibility," their belief in THEMSELVES, the personal right to THEIR merits, at any price (the vain races belong to this class); others on the contrary, do not wish to be answerable for anything, or blamed for anything, and owing to an inward self-contempt, seek to GET OUT OF THE BUSINESS, no matter how. The latter, when they write books, are in the habit at present of taking the side of criminals; a sort of socialistic sympathy is their favourite disguise. And as a matter of fact, the fatalism of the weak-willed embellishes itself surprisingly when it can pose as "la religion de la souffrance humaine"; that is ITS "good taste."

      22. Let me be pardoned, as an old philologist who cannot desist from