By Franklin C. West
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For Nietzsche, these are gravely serious matters because they bear quite directly on the nature of our constitutions. He is interested in the psycho-physiological effects these have: these dispositions and beliefs express the relation of drives we are (BGE 6). 6 Such an organism might be dysfunctional, with disintegrating instincts, what Nietzsche calls a “weaker” will (BGE 2; cf. BGE 21). Someone who expresses nihilism might lack reasons to pursue anything in particular, have any particular sort of order, and prefer anything above anything else.
267 Chinese proverb on the need to be “small,” used to illustrate the difference between ancient and late civilizations. §268 What is “common” in experience, language, sensations, and so on. §269 On why the corruption of the higher human beings, or souls of a stranger type, is the rule and how this induces compassion in the psychologist. Insight into idealists, woman, and Jesus, in whom lies concealed a painful case of the martyrdom of knowledge concerning love and creates a god who is all love.
At least since Plato, as he notes in the preface, truth has come to have intensive moral values attached to it—truth is good; untruth is bad, at times evil, and should be avoided if not eradicated. These attachments of moral and epistemic values also have certain affective associations. We presume that what is “good” is good to want (and have) and what is bad is not; and when we cannot have the good, we feel bad, deprived, and wish it were otherwise. This is a rather unfortunate circumstance if it should turn out to be the case that untruth is not only inevitable but also advantageous, since we would potentially avoid (and feel bad about) what could in fact be good for us.