148.

Looking Far Ahead.—If, in accordance with the present definition, only those actions are moral which are done for the sake of others, and for their sake only, then there are no moral actions at all! If, in accordance with another definition, only those actions are moral which spring from our own free will, then there are no moral actions in this case either! What is it, then, that we designate thus, which certainly exists and wishes as a consequence to be explained? It is the result of a few intellectual blunders; and supposing that we were able to free ourselves from these errors, what would then become of “moral actions”? It is due to these errors that we have up to the present attributed to certain actions a value superior to what was theirs in reality: [pg 159] we separated them from “egoistic” and “non-free” actions. When we now set them once more in the latter categories, as we must do, we certainly reduce their value (their own estimate of value) even below its reasonable level, because “egoistic” and “non-free” actions have up to the present been under-valued owing to that alleged profound and essential difference.

In future, then, will these very actions be less frequently performed, since they will be less highly esteemed? Inevitably! Or at all events for a fairly long time, as long as the scale of valuations remains under the reacting influence of former mistakes! But we make some return for this by giving back to men their good courage for the carrying out of actions that are now reputed to be selfish, and thus restore their value,—we relieve men's bad consciences! and as up to the present egoistic actions have been by far the most frequent, and will be so to all eternity, we free the whole conception of these actions and of life from its evil appearance! This is a very high and important result. When men no longer believe themselves to be evil, they cease to be so.

149.

Little Unconventional Actions are Necessary!—To act occasionally in matters of custom against our own better judgments; to yield in practice while reserving our own intellectual liberty; to behave like everybody else and thus to show ourselves amiable and considerate to all, to compensate them, as it were, even if only to some extent, for our unconventional opinions—all this among many tolerably liberal-minded men is looked upon not only as permissible but even as “honourable,” “humane,” “tolerant,” and “unpedantic,” or whatever fine words may be used to lull to sleep the intellectual conscience. So, for example, one man, although he may be an atheist, has his infant baptized in the usual Christian fashion; another goes through his period of military service, though he may severely condemn all hatred between nations; and a third runs into the Church with a girl because she comes from a religious family, and makes his vows to a priest without feeling ashamed of it. “It is of no importance if one of us does what every one else does and has done”—so says ignorant prejudice! What a profound mistake! [pg 162] For nothing is of greater importance than that a powerful, long-established, and irrational custom should be once again confirmed by the act of some one who is recognised as rational. In this way the proceeding is thought to be sanctioned by reason itself! All honour to your opinions! but little unconventional actions are of still greater value.

150.

The Hazard of Marriages.—If I were a god, and a benevolent god, the marriages of men would cause me more displeasure than anything else. An individual can make very great progress within the seventy years of his life—yea, even within thirty years: such progress, indeed, as to surprise even the gods! But when we then see him exposing the inheritance and legacy of his struggles and victories, the laurel crown of his humanity, on the first convenient peg where any female may pick it to pieces for him; when we observe how well he can acquire and how little he is capable of preserving his acquisitions, and how he does not even dream that by procreation he might prepare a still more victorious life,—we then, indeed, become impatient and say, “Nothing can in the end result from humanity, individuals are wasted, for all rationality of a great advance of humanity is rendered impossible by the hazard of marriages: let us cease from being the assiduous spectators and fools of this aimless drama!” It was in this mood that the gods of Epicurus withdrew long ago to their divine seclusion and felicity: they were tired of men and their love affairs.