201. A

201. As long as the utility which determines moral estimates is only gregarious utility, as long as the preservation of the community is only kept in view, and the immoral is sought precisely and exclusively in what seems dangerous to the maintenance of the community, there can be no "morality of love to one's neighbour." Granted even that there is already a little constant exercise of consideration, sympathy, fairness, gentleness, and mutual assistance, granted that even in this condition of society all those instincts are already active which are latterly distinguished by honourable names as "virtues," and eventually almost coincide with the conception "morality": in that period they do not as yet belong to the domain of moral valuations--they are still ULTRA-MORAL. A sympathetic action, for instance, is neither called good nor bad, moral nor immoral, in the best period of the Romans; and should it be praised, a sort of resentful disdain is compatible with this praise, even at the best, directly the sympathetic action is compared with one which contributes to the welfare of the whole, to the RES PUBLICA. After all, "love to our neighbour" is always a secondary matter, partly conventional and arbitrarily manifested in relation to our FEAR OF OUR NEIGHBOUR. After the fabric of society seems on the whole established and secured against external dangers, it is this fear of our neighbour which again creates new perspectives of moral valuation. Certain strong and dangerous instincts, such as the love of enterprise, foolhardiness, revengefulness, astuteness, rapacity, and love of power, which up till then had not only to be honoured from the point of view of general utility--under other names, of course, than those here given--but had to be fostered and cultivated (because they were perpetually required in the common danger against the common enemies), are now felt in their dangerousness to be doubly strong--when the outlets for them are lacking--and are gradually branded as immoral and given over to calumny. The contrary instincts and inclinations now attain to moral honour, the gregarious instinct gradually draws its conclusions. How much or how little dangerousness to the community or to equality is contained in an opinion, a condition, an emotion, a disposition, or an endowment--that is now the moral perspective, here again fear is the mother of morals. It is by the loftiest and strongest instincts, when they break out passionately and carry the individual far above and beyond the average, and the low level of the gregarious conscience, that the self-reliance of the community is destroyed, its belief in itself, its backbone, as it were, breaks, consequently these very instincts will be most branded and defamed. The lofty independent spirituality, the will to stand alone, and even the cogent reason, are felt to be dangers, everything that elevates the individual above the herd, and is a source of fear to the neighbour, is henceforth called EVIL, the tolerant, unassuming, self-adapting, self-equalizing disposition, the MEDIOCRITY of desires, attains to moral distinction and honour. Finally, under very peaceful circumstances, there is always less opportunity and necessity for training the feelings to severity and rigour, and now every form of severity, even in justice, begins to disturb the conscience, a lofty and rigorous nobleness and self-responsibility almost offends, and awakens distrust, "the lamb," and still more "the sheep," wins respect. There is a point of diseased mellowness and effeminacy in the history of society, at which society itself takes the part of him who injures it, the part of the CRIMINAL, and does so, in fact, seriously and honestly. To punish, appears to it to be somehow unfair--it is certain that the idea of "punishment" and "the obligation to punish" are then painful and alarming to people. "Is it not sufficient if the criminal be rendered HARMLESS? Why should we still punish? Punishment itself is terrible!"--with these questions gregarious morality, the morality of fear, draws its ultimate conclusion. If one could at all do away with danger, the cause of fear, one would have done away with this morality at the same time, it would no longer be necessary, it WOULD NOT CONSIDER ITSELF any longer necessary!--Whoever examines the conscience of the present-day European, will always elicit the same imperative from its thousand moral folds and hidden recesses, the imperative of the timidity of the herd "we wish that some time or other there may be NOTHING MORE TO FEAR!" Some time or other--the will and the way THERETO is nowadays called "progress" all over Europe.