188. I

188. In contrast to laisser-aller, every system of morals is a sort of tyranny against "nature" and also against "reason", that is, however, no objection, unless one should again decree by some system of morals, that all kinds of tyranny and unreasonableness are unlawful What is essential and invaluable in every system of morals, is that it is a long constraint. In order to understand Stoicism, or Port Royal, or Puritanism, one should remember the constraint under which every language has attained to strength and freedom--the metrical constraint, the tyranny of rhyme and rhythm. How much trouble have the poets and orators of every nation given themselves!--not excepting some of the prose writers of today, in whose ear dwells an inexorable conscientiousness--"for the sake of a folly," as utilitarian bunglers say, and thereby deem themselves wise--"from submission to arbitrary laws," as the anarchists say, and thereby fancy themselves "free," even free-spirited. The singular fact remains, however, that everything of the nature of freedom, elegance, boldness, dance, and masterly certainty, which exists or has existed, whether it be in thought itself, or in administration, or in speaking and persuading, in art just as in conduct, has only developed by means of the tyranny of such arbitrary law, and in all seriousness, it is not at all improbable that precisely this is "nature" and "natural"--and not laisser-aller! Every artist knows how different from the state of letting himself go, is his "most natural" condition, the free arranging, locating, disposing, and constructing in the moments of "inspiration"--and how strictly and delicately he then obeys a thousand laws, which, by their very rigidness and precision, defy all formulation by means of ideas (even the most stable idea has, in comparison therewith, something floating, manifold, and ambiguous in it). The essential thing "in heaven and in earth" is, apparently (to repeat it once more), that there should be long OBEDIENCE in the same direction, there thereby results, and has always resulted in the long run, something which has made life worth living; for instance, virtue, art, music, dancing, reason, spirituality--anything whatever that is transfiguring, refined, foolish, or divine. The long bondage of the spirit, the distrustful constraint in the communicability of ideas, the discipline which the thinker imposed on himself to think in accordance with the rules of a church or a court, or conformable to Aristotelian premises, the persistent spiritual will to interpret everything that happened according to a Christian scheme, and in every occurrence to rediscover and justify the Christian God:--all this violence, arbitrariness, severity, dreadfulness, and unreasonableness, has proved itself the disciplinary means whereby the European spirit has attained its strength, its remorseless curiosity and subtle mobility; granted also that much irrecoverable strength and spirit had to be stifled, suffocated, and spoilt in the process (for here, as everywhere, "nature" shows herself as she is, in all her extravagant and INDIFFERENT magnificence, which is shocking, but nevertheless noble). That for centuries European thinkers only thought in order to prove something--nowadays, on the contrary, we are suspicious of every thinker who "wishes to prove something"--that it was always settled beforehand what WAS TO BE the result of their strictest thinking, as it was perhaps in the Asiatic astrology of former times, or as it is still at the present day in the innocent, Christian-moral explanation of immediate personal events "for the glory of God," or "for the good of the soul":--this tyranny, this arbitrariness, this severe and magnificent stupidity, has EDUCATED the spirit; slavery, both in the coarser and the finer sense, is apparently an indispensable means even of spiritual education and discipline. One may look at every system of morals in this light: it is "nature" therein which teaches to hate the laisser-aller, the too great freedom, and implants the need for limited horizons, for immediate duties--it teaches the NARROWING OF PERSPECTIVES, and thus, in a certain sense, that stupidity is a condition of life and development. "Thou must obey some one, and for a long time; OTHERWISE thou wilt come to grief, and lose all respect for thyself"--this seems to me to be the moral imperative of nature, which is certainly neither "categorical," as old Kant wished (consequently the "otherwise"), nor does it address itself to the individual (what does nature care for the individual!), but to nations, races, ages, and ranks; above all, however, to the animal "man" generally, to MANKIND.