My leading doctrine is this: _there are no moral phenomena, but only a moral interpretation of phenomena. The origin of this interpretation itself lies beyond the pale of morality._ 214
The whole of morality of Europe is based upon the values _which are useful to the herd._ 228
The herd regards the _exception,_ whether it be above or beneath its general level, as something which is antagonistic and dangerous to itself. Their trick in dealing with the exceptions above them, the strong, the mighty, the wise, and the fruitful, is to persuade them to become guardians, herdsmen, and watchmen--in fact, to become their _head-servants:_ thus they convert a danger into a thing which is useful. 231
My teaching is this, that the herd seeks to maintain and preserve one type of man, and that it defends itself on two sides--that is to say, against those which are decadents from its ranks (criminals, etc.), and against those who rise superior to its dead level. 236
My philosophy aims at a new _order of rank: not_ at an individualistic morality. The spirit of the herd should rule within the herd--but not beyond it: the leaders of the herd require a fundamentally different valuation for their actions. 237
Conscience condemns an action because that action has been condemned for a long period of time: all conscience does is to imitate: it does not create values. That which first led to the condemnation of certain actions, was _not_ conscience: but the knowledge of (or the prejudice against) its consequences.... The approbation of conscience, the feeling of well-being, of "inner peace," is of the same order of emotions as the artist's joy over his work--it proves nothing. 242
_By what means does a virtue attain to power?_--With precisely the same means as a political party: slander, suspicion, the undermining of opposing virtues that happen to be already in power, the changing of their names, systematic persecution and scorn; in short, _by means of acts of general "immorality."_ 252
Cruelty has become transformed and elevated into tragic pity, so that we no longer recognise it as such. The same has happened to the love of the sexes which has become amour-passion; the slavish attitude of mind appears as Christian obedience; wretchedness becomes humility; the disease of the _nervus sympathicus,_ for instance, is eulogised as Pessimism, Pascalism, or Carlylism, etc. 253