Beyond Good and Evil. Friedrich Nietzsche

of meaning, with which you make abundant concessions to the democratic instincts of the modern soul! "Everywhere equality before the law—Nature is not different in that respect, nor better than we": a fine instance of secret motive, in which the vulgar antagonism to everything privileged and autocratic—likewise a second and more refined atheism—is once more disguised. "Ni dieu, ni maitre"—that, also, is what you want; and therefore "Cheers for natural law!"—is it not so? But, as has been said, that is interpretation, not text; and somebody might come along, who, with opposite intentions and modes of interpretation, could read out of the same "Nature," and with regard to the same phenomena, just the tyrannically inconsiderate and relentless enforcement of the claims of power—an interpreter who should so place the unexceptionalness and unconditionalness of all "Will to Power" before your eyes, that almost every word, and the word "tyranny" itself, would eventually seem unsuitable, or like a weakening and softening metaphor—as being too human; and who should, nevertheless, end by asserting the same about this world as you do, namely, that it has a "necessary" and "calculable" course, NOT, however, because laws obtain in it, but because they are absolutely LACKING, and every power effects its ultimate consequences every moment. Granted that this also is only interpretation—and you will be eager enough to make this objection?—well, so much the better.

      23. All psychology hitherto has run aground on moral prejudices and timidities, it has not dared to launch out into the depths. In so far as it is allowable to recognize in that which has hitherto been written, evidence of that which has hitherto been kept silent, it seems as if nobody had yet harboured the notion of psychology as the Morphology and DEVELOPMENT-DOCTRINE OF THE WILL TO POWER, as I conceive of it. The power of moral prejudices has penetrated deeply into the most intellectual world, the world apparently most indifferent and unprejudiced, and has obviously operated in an injurious, obstructive, blinding, and distorting manner. A proper physio-psychology has to contend with unconscious antagonism in the heart of the investigator, it has "the heart" against it even a doctrine of the reciprocal conditionalness of the "good" and the "bad" impulses, causes (as refined immorality) distress and aversion in a still strong and manly conscience—still more so, a doctrine of the derivation of all good impulses from bad ones. If, however, a person should regard even the emotions of hatred, envy, covetousness, and imperiousness as life-conditioning emotions, as factors which must be present, fundamentally and essentially, in the general economy of life (which must, therefore, be further developed if life is to be further developed), he will suffer from such a view of things as from sea-sickness. And yet this hypothesis is far from being the strangest and most painful in this immense and almost new domain of dangerous knowledge, and there are in fact a hundred good reasons why every one should keep away from it who CAN do so! On the other hand, if one has once drifted hither with one's bark, well! very good! now let us set our teeth firmly! let us open our eyes and keep our hand fast on the helm! We sail away right OVER morality, we crush out, we destroy perhaps the remains of our own morality by daring to make our voyage thither—but what do WE matter. Never yet did a PROFOUNDER world of insight reveal itself to daring travelers and adventurers, and the psychologist who thus "makes a sacrifice"—it is not the sacrifizio dell' intelletto, on the contrary!—will at least be entitled to demand in return that psychology shall once more be recognized as the queen of the sciences, for whose service and equipment the other sciences exist. For psychology is once more the path to the fundamental problems.