Desolation
02-08-2013, 02:25 AM
I know most of you who personally know me are in disbelief to hear from media reports that I am suspected of committing such horrendous murders and have taken drastic and shocking actions in the last couple of days. You are saying to yourself that this is completely out of character of the man you knew who always wore a smile wherever he was seen. I know I will be villified by the LAPD and the media. Unfortunately, this is a necessary evil that I do not enjoy but must partake and complete for substantial change to occur within the LAPD and reclaim my name. The department has not changed since the Rampart and Rodney King days. It has gotten worse. The consent decree should never have been lifted. The only thing that has evolved from the consent decree is those officers involved in the Rampart scandal and Rodney King incidents have since promoted to supervisor, commanders, and command staff, and executive positions.
The question is, what would you do to clear your name?
Name;
A word or set of words by which a person, animal, place, or thing is known, addressed, or referred to.
Name Synonyms;
reputation, title, appellation, denomination, repute.
A name is more than just a noun, verb, or adjective. It’s your life, your legacy, your journey, sacrifices, and everything you’ve worked hard for every day of your life as and adolescent, young adult and adult. Don’t let anybody tarnish it when you know you’ve live up to your own set of ethics and personal ethos.
In 8/07 I reported an officer (Ofcr. Teresa Evans/now a Sergeant), for kicking a suspect (excessive force) during a Use of Force while I was assigned as a patrol officer at LAPD’s Harbor Division. While cuffing the suspect, (Christopher Gettler), Evans kicked the suspect twice in the chest and once in the face. The kick to the face left a visible injury on the left cheek below the eye. Unfortunately after reporting it to supervisors and investigated by PSB (internal affairs investigator Det. Villanueva/Gallegos), nothing was done. I had broken their supposed “Blue Line”. Unfortunately, It’s not JUST US, it’s
JUSTICE!!! In fact, 10 months later on 6/25/08, after already successfully completing probation, acquiring a basic Post Certificate, and Intermediate Post Certificate, I was relieved of duty by the LAPD while assigned to patrol at Southwest division. It is clear as day that the department retaliated toward me for reporting Evans for kicking Mr. Christopher Gettler. The department stated that I had lied and made up the report that
Evans had kicked the suspect. I later went to a Board of Rights (department hearing for decision of continued employment) from 10/08 to 1/09. During this BOR hearing a video was played for the BOR panel where Christopher Gettler stated that he was indeed kicked by Officer Evans (video sent to multiple news agencies). In addition to Christopher Gettler stating he was kicked, his father Richard Gettler, also stated that his son had stated he was kicked by an officer when he was arrested after being released from custody. This was all presented for the department at the BOR hearing. They still found me guilty and terminated me. What they didn’t mention was that the BOR panel made up of Capt. Phil Tingirides, Capt. Justin Eisenberg, and City Attorney Martella had a signigicant problem from the time the board was assembled. Capt. Phil Tingirides was a personal friend of Teresa Evans from when he was her supervisor at Harbor station. That is a clear conflict of interest and I made my argument for his removal early and was denied. The advocate for the LAPD BOR was Sgt. Anderson. Anderson also had a conflict of interest as she was Evans friend and former partner from Harbor division where they both worked patrol together. I made my argument for her removal when I discovered her relation to Evans and it was denied.
During the BOR, the department attempted to label me unsuccessfully as a bully. They stated that I had bullied a recruit, Abraham Schefres, in the academy when in reality and unfounded disposition from the official 1.28 formal complaint investigation found that I was the one who stood up for Abraham Schefres when other recruits sang nazi hitler youth songs about burning Jewish ghettos in WWII Germany where his father was a survivor of a concentration camp. How fucking dare you attempt to label me with such a nasty vile word. I ask that all earnest journalist investigating this story ask Ofcr. Abraham Schefres about the incident when Ofcr. Burdios began singing a nazi youth song about burning jewish ghettos.
The internal affairs investigation in the academy involving Schefres was spurned by a complaint that I had initiated toward two fellow recruit/offifcers. While on a assigned patrol footbeat in Hollywood Division, Officers Hermilio Buridios IV and Marlon Magana (both current LAPD officers) decided that they would voice their personal feelings about the black community. While traveling back to the station in a 12 passenger van I heard Magana refer to another individual as a nigger. I wasn’t sure if I heard correctly as there were many conversations in the van that was compiled of at least 8 officers and he was sitting in the very rear and me in the very front. Even with the multiple conversations and ambient noise I heard Officer Magana call an indivdual a nigger again. Now that I had confirmed it, I told Magana not to use that word again. I explained that it was a well known offensive word that should not be used by anyone. He replied, “I’ll say it when I want”. Officer Burdios, a friend of his, also stated that he would say nigger when he wanted. At that point I jumped over my front passenger seat and two other officers where I placed my hands around Burdios’ neck and squeezed. I stated to Burdios, “Don’t fucking say that”. At that point there was pushing and shoving and we were separated by several other officers. What I should have done, was put a
Winchester Ranger SXT 9mm 147 grain bullet in his skull and Officer Magana’s skull.
The Situation would have been resolved effective, immediately. The sad thing about this incident was that when Detective Ty from internal affairs investigated this incident only
(1) officer (unknown) in the van other than myself had statements constistent with what actually happened. The other six officers (John Carey, Gary Parker, Jacob Waks, Abraham Schefres and names I have forgotten) all stated they heard nothing and saw nothing. Shame on every one of you. Shame on Detective Ty (same ethnicity as Burdios) for creating a separate 1.28 formal complaint against me (Schefres complaint) in retaliation for initiating the complaint against Burdios and Magana. Don’t retaliate against honest officers for breaking your so called blue line. I hope your son Ryan Ty, who I knew, is a better officer than you, Detective Ty.The saddest part of this ordeal was that Officer Burdios and Magana were only given 22 day suspensions and are still LAPD officers to this day. That day, the LAPD stated that it is acceptable for fellow officers to call black officers niggers to their face and you will receive a slap on the wrist. Even sadder is that during that 22 day suspension Buridios and Magana received is that the LAPPL (Los Angeles Police Protective League) paid the officers their salaries while they were suspended. When I took a two day suspension for an accidental discharge, I took my suspension and never applied for a league salary. Its called integrity.
Journalist, I want you to investigate every location I resided in growing up. Find any incidents where I was ever accused of being a bully. You won’t, because it doesn’t exist. It’s not in my DNA. Never was. I was the only black kid in each of my elementary school classes from first grade to seventh grade in junior high and any instances where I was disciplined for fighting was in response to fellow students provoking common childhood schoolyard fights, or calling me a nigger or other derogatory racial names. I grew up in neighborhoods where blacks make up less than 1%. My first recollection of racism was in the first grade at Norwalk Christian elementary school in Norwalk, CA. A fellow student, Jim Armstrong if I can recall, called me a nigger on the playground. My response was swift and non-lethal. I struck him fast and hard with a punch an kick. He cried and reported it to a teacher. The teacher reported it to the principal. The principal swatted Jim for using a derogatory word toward me. He then for some unknown reason swatted me for striking Jim in response to him calling me a nigger. He stated as good Christians we are to turn the other cheek as Jesus did. Problem is, I’m not a fucking Christian and that old book, made of fiction and limited non-fiction, called the bible, never once stated Jesus was called a nigger. How dare you swat me for standing up for my rights for demanding that I be treated as a equal human being. That day I made a life decision that i will not tolerate racial derogatory terms spoken to me. Unfortunately I was swatted multiple times for the same exact reason up until junior high. Terminating me for telling the truth of a caucasian officer kicking a mentally ill man is disgusting. Don’t ever call me a fucking bully. I want all journalist to utilize every source you have that specializes in collections for your reports. With the discovery and evidence available you will see the truth. Unfortunately, I will not be alive to see my name cleared. That’s what this is about, my name. A man is nothing without his name. Below is a list of locations where I resided from childhood to adulthood.
Cerritos, CA.
Pico Rivera, CA.
La Palma, CA.
Thousand Oaks, CA.
Cedar City, UT.
Pensacola, FL.
Enid, OK.
Yorba Linda, CA.
Las Vegas, NV.
During the BOR an officer named, Sgt. Hernandez, from Los Angeles Port Police testified on behalf of the LAPD. Hernandez stated for the BOR that he arrived at the location of the UOF shortly before I cuffed the suspect. He also stated that he assisted in cuffing the suspect and that’s old the BOR he told me to fix my tie. All of those statements were LIES!!! Hernandez, you arrived at the UOF location up to 30 seconds after I had cuffed Mr. Gettler. All you did was help me lift the suspect to his feet as it was difficult for me to do by myself because of his heavy weight. You did not tell me to fix my tie as the BOR members and everyone else in the room know you lied because the photographic evidence from the UOF scene where Gettler’s injuries were photographed clearly shows me wearing a class B uniform on that day. A class B uniform is a short sleeved uniform blouse. A short sleeved uniform blouse for the LAPD does not have a tie included. This is not Super Troopers uniform, you jackass. Why did you feel the need to embellish and lie about your involvement in the UOF? Are you ashamed that you could not get hired on by any other department other than port police? Do you have delusions of grandeur? What you did was perjury, exactly what Evans did when she stated she did not kick Christopher Gettler.
What they failed to mention in the BOR was Teresa Evans own use of force history during her career on the LAPD. She has admitted that she has a lengthy use of force record and has been flagged several times by risk management. She has a very well known nickname, Chupacabra, which she was very proud to flaunt around the division. She found it very funny and entertaining to draw blood from suspects and arrestees. At one point she even intentionally ripped the flesh off the arm of a woman we had arrested for battery (sprayed her neighbor with a garden water hose). Knowing the woman had thin elastic skin, she performed and Indian burn to the woman’s arm after cuffing her. That woman was in her mid-70’s, a mother and grandmother, and was angry at her tenants who failed to pay rent on time. Something I can completely understand and I am sure many have wanted to do toward tenants who do not pay their rent. Teresa Evans was also demoted from a senior lead officer rank/position for performance issues. During my two months of working patrol with Teresa Evans, I found her as a woman who was very angry that she had been pulled from patrol for a short time because of a domestic violence report made by Long Beach Police Department because of an incident involving her active LAPD officer boyfriend, Dominick Fuentes, and herself. Dominick Fuentes is the same officer investigated for witness tampering. She also was visibly angry on a daily basis that she was going to have to file for bankruptcy because her ex-husband, a former LAPD officer and not Dominick Fuentes, who had left the department, state, and was nowhere to be found had left her with a tax bill and debt that she was unable to pay because of a lack of financial means. Evans, you are a POS and you lied right to the BOR panel when Randy Quan asked you if you kicked Christopher Gettler. You destroyed my
life and name because of your actions. Time is up. The time is now to confess to Chief Beck.
I ask that all journalist investigating this story submit request for FOIA with the LAPD to gain access to the BOR transcripts which occurred from 10/08 to 2/09. There, you will see that a video was played for the BOR members of Mr. Christopher Gettler who suffers from Schizophrenia and Dementia stating that he was kicked by a female officer. That video evidence supports my claim that Evans kicked him twice in the upper body and once in the face. I would like all journalist to also request copies of all reports that I had written while employed by LAPD. Whether in the academy, or during my 3 years as a police officer. There are DR#’s attached to each report (investigative report) that I have ever written so they all exist. A FOIA request will most likely be needed to access these at Parker center or at the Personnel/Records. Judge my writin/grammar skills for yourself. The department attempted to paint me as an officer who could not write reports. Even though Sgt. Joel Sydanmaa a training officer who trained me stated for the BOR panel that there was nothing wrong with my report writing and that I was better than all rookie/probationer officers he has ever trained. Officer David Drew stated the same but refused to testify as he did not want to “get involved” with the BOR’s. Contact Sgt.
Donald Deming ,(now a Captain at Lompoc PD), Sgt. Thaddeus Faulk, and Sgt. Ed Clark. All will state that my report writing was impeccable. I will tell you this, I always type my reports because I have messy handwriting/penmanship. I never had a single kickback/redlined report at Southwest division and Sgt. Faulk and Sgt. Clark can testify to that. I never received an UNSATISFACTORY on any day or week. The same can be said within the U.S. Naval Reserves. All commanders will state that my report writing was always clear, concise, and impeccable. Even search my AAR (after action reports),chits, Memorandum’s, IIR’s (Intelligence Information Reports) which were written in the Navy. All were pristine.
I had worked patrol at LAPD’s Harbor Division from 2/06 until 7/06 when I was involuntarily recalled back to active duty (US Navy) for a 12 month mobilization/deployment to Centcom in support of OIF/OEF. I returned back to LAPD’s
Harbor division on 7/07 and immediately returned to patrol. I worked at Harbor division until 11/07 where I then transferred to Southwest Division. I worked At Southwest division until 6/25/08 when I was relieved of duty.
I have exhausted all available means at obtaining my name back. I have attempted all legal court efforts within appeals at the Superior Courts and California Appellate courts. This is my last resort. The LAPD has suppressed the truth and it has now lead to deadly consequences. The LAPD’s actions have cost me my law enforcement career that began on 2/7/05 and ended on 1/2/09. They cost me my Naval career which started on 4/02 and ends on 2/13. I had a TS/SCI clearance(Top Secret Sensitive Compartmentalized Information clearance) up until shortly after my termination with LAPD. This is the highest clearance a service member can attain other than a Yankee White TS/SCI which is only granted for those working with and around the President/Vice President of the United States. I lost my position as a Commanding Officer of a Naval Security Forces reserve unit at NAS Fallon because of the LAPD. I’ve lost a relationship with my mother
and sister because of the LAPD. I’ve lost a relationship with close friends because of the LAPD. In essence, I’ve lost everything because the LAPD took my name and new I was
INNOCENT!!! Capt Phil Tingirides, Justin Eisenberg, Martella, Randy Quan, and Sgt. Anderson all new I was innocent but decided to terminate me so they could continue Ofcr. Teresa Evans career. I know about the meeting between all of you where Evans attorney, Rico, confessed that she kicked Christopher Gettler (excessive force). Your day has come.
I’m not an aspiring rapper, I’m not a gang member, I’m not a dope dealer, I don’t have multiple babies momma’s. I am an American by choice, I am a son, I am a brother, I am a military service member, I am a man who has lost complete faith in the system, when the system betrayed, slandered, and libeled me. I lived a good life and though not a religious man I always stuck to my own personal code of ethics, ethos and always stuck to my shoreline and true North. I didn’t need the US Navy to instill Honor, Courage, and
Commitment in me but I thank them for re-enforcing it. It’s in my DNA.
Luckily I don’t have to live everyday like most of you. Concerned if the misconduct you were apart of is going to be discovered. Looking over your shoulder, scurrying at every phone call from internal affairs or from the Captains office wondering if that is the day PSB comes after you for the suspects you struck when they were cuffed months/years ago or that $500 you pocketed from the narcotics dealer, or when the other guys on your watch beat a transient nearly to death and you never reported the UOF to the supervisor.
No, I don’t have that concern, I stood up for what was right but unfortunately have dealt with the reprocussions of doing the right thing and now losing my name and everything I ever stood for. You fuckers knew Evans was guilty of kicking (excessive force) Gettler and you did nothing but get rid of what you saw as the problem, the whistleblower. Gettler himself stated on video tape ( provided for the BOR and in transcripts) he was kicked and even his father stated that his son said he was kicked by Evans when he was released from custody. The video was played for the entire BOR to hear. Tingirides,
Eisenberg, and Martella all heard it. You’re going to see what a whistleblower can do when you take everything from him especially his NAME!!!
Look what you did to Sgt. Gavin (now lieutenant) when he exposed the truth of your lying, racism, and PSB cover-ups to frame and convict an innocent man. You can not police yourselves and the consent decree was unsuccessful. Sgt. Gavin, I met you on the range several times as a recruit and as an officer. You’re a good man and I saw it in your eyes an actions.
Self Preservation is no longer important to me. I do not fear death as I died long ago on 1/2/09. I was told by my mother that sometimes bad things happen to good people. I refuse to accept that.
From 2/05 to 1/09 I saw some of the most vile things humans can inflict on others as a police officer in Los Angeles. Unfortunately, it wasn’t in the streets of LA. It was in the confounds of LAPD police stations and shops (cruisers). The enemy combatants in LA are not the citizens and suspects, it’s the police officers.
People who live in glass houses should not throw stones. How ironic that you utilize a fixed glass structure as your command HQ. You use as a luminous building to symbolize that you are transparent, have nothing to hide, or suppress when in essence, concealing, omitting, and obscuring is your forte.
Chief Beck, this is when you need to have that come to Jesus talk with Sgt. Teresa Evans and everyone else who was involved in the conspiracy to have me terminated for doing the right thing. you also need to speak with her attorney, Rico, and his conversation with the BOR members and her confession of guilt in kicking Mr. Gettler. I’ll be waiting for a PUBLIC response at a press conference. When the truth comes out, the killing stops.
Why didn’t you charge me with filing a false police report when I came forward stating that Evans kicked Mr. Christopher Gettler? You file criminal charges against every other officer who is accused and terminated for filing a false police report. You didn’t because you knew I was innocent and a criminal court would find me innocent and expose your department for suppressing the truth and retaliation, that’s why.
The attacks will stop when the department states the truth about my innocence, PUBLICLY!!! I will not accept any type of currency/goods in exchange for the attacks to stop, nor do i want it. I want my name back, period. There is no negotiation. I am not the state department who states they do not negotiate with terrorist, because anybody with a
Secret or TS/SCI has seen IIR’s on SIPR and knows that the US state department always negotiates by using CF countries or independent sovereign/neutral country to mediate and compromising.
This department has not changed from the Daryl Gates and Mark Fuhrman days. Those officers are still employed and have all promoted to Command staff and supervisory positions. I will correct this error. Are you aware that an officer (a rookie/probationer at the time) seen on the Rodney King videotape striking Mr. King multiple times with a baton on 3/3/91 is still employed by the LAPD and is now a Captain on the police department? Captain Rolando Solano is now the commanding officer of a LAPD police station (West LA division). As a commanding officer, he is now responsible for over 200 officers. Do you trust him to enforce department policy and investigate use of force investigations on arrestees by his officers? Are you aware Evans has since promoted to Sergeant after kicking Mr. Gettler in the face. Oh, you Violated a citizens civil rights? We will promote you. Same as LAPD did with the the officers from Metro involved in the May Day melee at MacArthur Park. They promoted them to Sergeant (a supervisor role).
No one is saying you can’t be prejudiced or a bigot. We are all human and hold prejudices. If you state that you don’t have prejudices, your lying! But, when you act on it and victimize innocent citizens and fellow innocen officers, than that is a concern.
For you officers who do the job in the name of JUSTICE, those of you who lost honest officers to this event, look at the name of those on the BOR and the investigating officers
from PSB and Evans and ask them, how come you couldn’t tell the truth? Why did you terminate an honest officer and cover for a dishonest officer who victimized a mentally ill citizen.
Sometimes humans feel a need to prove they are the dominant race of a species and they inadvertently take kindness for weakness from another individual. You chose wrong.
Terminating officers because they expose a culture of lying, racism (from the academy), and excessive use of force will immediately change. PSB can not police their own and that has been proven. The blue line will forever be severed and a cultural change will be implanted. You have awoken a sleeping giant.
I am here to change and make policy. The culture of LAPD versus the community and honest/good officers needs to and will change. I am here to correct and calibrate your morale compasses to true north.
Those Caucasian officers who join South Bureau divisions (77th,SW,SE, an Harbor) with the sole intent to victimize minorities who are uneducated, and unaware of criminal law, civil law, and civil rights. You prefer the South bureau because a use of force/deadly force is likely and the individual you use UOF on will likely not report it. You are a high value target.
Those Black officers in supervisory ranks and pay grades who stay in south bureau (even though you live in the valley or OC) for the sole intent of getting retribution toward subordinate caucasians officers for the pain and hostile work environment their elders inflicted on you as probationers (P-1′s) and novice P-2’s. You are a high value target.
You perpetuated the cycle of racism in the department as well. You breed a new generation of bigoted caucasian officer when you belittle them and treat them unfairly.
Those Hispanic officers who victimize their own ethnicity because they are new immigrants to this country and are unaware of their civil rights. You call them wetbacks to their face and demean them in front of fellow officers of different ethnicities so that you will receive some sort of acceptance from your colleagues. I’m not impressed. Most likely, your parents or grandparents were immigrants at one time, but you have forgotten that. You are a high value target.
Those lesbian officers in supervising positions who go to work, day in day out, with the sole intent of attempting to prove your misandrist authority (not feminism) to degrade male officers. You are a high value target.
Those Asian officers who stand by and observe everything I previously mentioned other officers participate in on a daily basis but you say nothing, stand for nothing and protect nothing. Why? Because of your usual saying, ” I……don’t like conflict”. You are a high value target as well.
Those of you who “go along to get along” have no backbone and destroy the foundation of courage. You are the enablers of those who are guilty of misconduct. You are just as guilty as those who break the code of ethics and oath you swore.
Citizens/non-combatants, do not render medical aid to downed officers/enemy combatants. They would not do the same for you. They will let you bleed out just so they can brag to other officers that they had a 187 caper the other day and can’t wait to accrue the overtime in future court subpoenas. As they always say, “that’s the paramedics job…not mine”. Let the balance of loss of life take place. Sometimes a reset needs to occur.
It is endless the amount of times per week officers arrest an individual, label him a suspect-arrestee-defendant and then before arraignment or trial realize that he is innocent based on evidence. You know what they say when they realize an innocent man just had his life turned upside down?. “I guess he should have stayed at home that day he was discovered walking down the street and matching the suspects description. Oh well, he appeared to be a dirtbag anyways”. Meanwhile the falsely accused is left to pick up his life, get a new, family, friends, and sense of self worth.
Don’t honor these fallen officers/dirtbags. When your family members die, they just see you as extra overtime at a crime scene and at a perimeter. Why would you value their lives when they clearly don’t value yours or your family members lives? I’ve heard many officers who state they see dead victims as ATV’s, Waverunners, RV’s and new clothes for their kids. Why would you shed a tear for them when they in return crack a smile for your loss because of the impending extra money they will receive in their next paycheck for sitting at your loved ones crime scene of 6 hours because of the overtime they will accrue. They take photos of your loved ones recently deceased bodies with their cellphones and play a game of who has the most graphic dead body of the night with officers from other divisions. This isn’t just the 20 something year old officers, this is the 50 year old officers with significant time on the job as well who participate.
You allow an officer, Thaniya Sungruenyos, to attempt to hack into my credit union account and still remain on the job even when Det. Zolezzi shows the evidence that the IP address (provided by LAPFCU) that attempted to hack into my account and change my username and password leads directly to her residence. You even allow this visibly disgusting looking officer to stay on the job when she perjures (lies) in court (Clark
County Family Court) to the judge’s face and denies hacking into my personal credit union online account when I attempted to get my restraint order extended. Det. Zolezzi provided the evidence and you still do nothing.
How do you know when a police officer is lying??? When he begins his sentence with,
“based on my experience and training”.
No one grows up and wants to be a cop killer. It was against everything I’ve ever was. As a young police explorer I found my calling in life. But, As a young police officer I found that the violent suspects on the street are not the only people you have to watch. It is the
officer who was hired on to the department (pre-2000) before polygraphs were standard for all new hires and an substantial vetting in a backround investigation.
To those children of the officers who are eradicated, your parent was not the individual you thought they were. As you get older,you will see the evidence that your parent was a tyrant who loss their ethos and instead followed the path of moral corruptness. They conspired to hide and suppress the truth of misconduct on others behalf’s. Your parent will have a name and plaque on the fallen officers memorial in D.C. But, In all honesty, your parents name will be a reminder to other officers to maintain the oath they swore and to stay along the shoreline that has guided them from childhood to that of a local, state, or federal law enforcement officer.
Bratton, Beck, Hayes, Tingirides, Eisenberg, Martella, Quan, Evans, Hernandez, Villanueva/Gallegos, and Anderson. Your lack of ethics and conspiring to wrong a just individual are over.
Suppressing the truth will leave to deadly consequences for you and your family. There will be an element of surprise where you work, live, eat, and sleep. I will utilize ISR at your home, workplace, and all locations in between. I will utilize OSINT to discover your residences, spouses workplaces, and children’s schools. IMINT to coordinate and plan attacks on your fixed locations. Its amazing whats on NIPR. HUMINT will be utilized to collect personal schedules of targets. I never had the opportunity to have a family of my own, I’m terminating yours. Quan, Anderson, Evans, and BOR members Look your wives/husbands and surviving children directly in the face and tell them the truth as to why your children are dead.
Never allow a LAPPL union attorney to be a retired LAPD Captain,(Quan). He doesn’t work for you, your interest, or your name. He works for the department, period. His job is to protect the department from civil lawsuits being filed and their best interest which is the almighty dollar. His loyalty is to the department, not his client. Even when he knowingly knows your innocent and the BOR also knows your innocent after Christopher Gettler stated on videotape that he was kicked and Evans attorney confessed to the BOR off the record that she kicked Gettler.
The tree of liberty must be refreshed from time to time with the blood of patriots and tyrants-TJ. This quote is not directed toward the US government which I fully support 100%. This is toward the LAPD who can not monitor itself. The consent decree should not have been lifted, ever.
I know your TTP’s, (techniques, tactics, and procedures). Any threat assessments you you generate will be useless. This is simple, I know your TTP’s and PPR’s. I will mitigate any of your attempts at preservation. ORM is my friend. I will mitigate all risks, threats and hazards. I assure you that Incident Command Posts will be target rich environments. KMA-367 license plate frames are great target indicators and make target selection even easier.
I will conduct DA operations to destroy, exploit and seize designated targets. If unsuccessful or unable to meet objectives in these initial small scale offensive actions, I will reassess my BDA and re-attack until objectives are met. I have nothing to lose. My personal casualty means nothing. Just alike AAF’s, ACM’s, and AIF’s, you can not prevail against an enemy combatant who has no fear of death. An enemy who embraces death is a lose, lose situation for their enemy combatants.
Hopefully you analyst have done your homework. You are aware that I have always been the top shot, highest score, an expert in rifle qualifications in every unit I’ve been in. I will utilize every bit of small arms training, demolition, ordnance, and survival training
I’ve been given.
Do you know why we are unsuccessful in asymmetrical and guerrilla warfare in
CENTCOM theatre of operations? I’ll tell you. It’s not the inefficiency of our combatant commanders, planning, readiness or training of troops. Much like the Vietnam war, ACM, AAF, foreign fighters, Jihadist, and JAM have nothing to lose. They embrace death as it is a way of life. I simply don’t fear it. I am the walking exigent circumstance you created.
The Violence of action will be HIGH. I am the reason TAC alert was established. I will bring unconventional and asymmetrical warfare to those in LAPD uniform whether on or off duty. ISR is my strength and your weakness. You will now live the life of the prey.
Your RD’s and homes away from work will be my AO and battle space. I will utilize every tool within INT collections that I learned from NMITC in Dam Neck. You have misjudged a sleeping giant. There is no conventional threat assessment for me. JAM,
New Ba’ath party, 1920 rev BGE, ACM, AAF, AQAP, AQIM and AQIZ have nothing on me. Do not deploy airships or gunships. SA-7 Manpads will be waiting. As you know
I also own Barrett .50′s so your APC are defunct and futile.
You better have all your officers radio/phone muster (code 1) on or off duty every hour, on the hour.
Do not attempt to shadow or conduct any type of ISR on me. I have the inventory listing of all UC vehicles at Piper Tech and the home addresses of any INT analyst at JRIC and detachment locations. My POA is always POI and always true. This will be a war of attrition and a Pyrrhic and Camdean Victory for myself. You may have the resources and manpower but you are reactive and predictable in your op plans and TTP’s. I have the strength and benefits of being unpredictable, unconventional, and unforgiving. Do not waste your time with briefs and tabletops.
Plug Drugs
02-08-2013, 03:03 AM
Good and Evil, Good and Bad
1
—These English psychologists whom we have to thank for the only attempts up to this point to produce a history of the origins of morality —in themselves they serve up to us no small riddle. By way of a living riddle, they even offer, I confess, something substantially more than their books—they are interesting in themselves! These English psychologists—what do they really want? We find them, willingly or unwillingly, always at the same work, that is, hauling the partie honteuse [shameful part] of our inner world into the foreground, in order to look right there for the truly effective and operative factor which has determined our development, the very place where man’s intellectual pride least wishes to find it (for example, in the vis inertiae [force of inertia] of habit or in forgetfulness or in a blind, contingent, mechanical joining of ideas or in something else purely passive, automatic, reflex, molecular, and fundamentally stupid)—what is it that really drives these psychologists always in this particular direction? Is it a secret, malicious, common instinct, perhaps one which cannot be acknowledged even to itself, for belittling humanity? Or something like a pessimistic suspicion, the mistrust of idealists who’ve become disappointed, gloomy, venomous, and green? Or a small underground hostility and rancour towards Christianity (and Plato), which perhaps has never once managed to cross the threshold of consciousness? Or even a lecherous taste for what is odd or painfully paradoxical, for what in existence is questionable and ridiculous? Or finally—a bit of all of these: a little vulgarity, a little gloominess, a little hostility to Christianity, a little thrill, and a need for pepper? . . . But I’m told that these men are simply old, cold, boring frogs, who creep and hop around and into people as if they were in their own proper element, that is, in a swamp. I resist that idea when I hear it. What’s more, I don’t believe it. And if one is permitted to hope where one cannot know, then I hope from my heart that the situation with these men might be reversed, that these investigators and the ones peering at the soul through their microscopes may be thoroughly brave, generous, and proud animals, who know how to control their hearts and their pain and who at the same time have educated themselves to sacrifice everything desirable for the sake of the truth, for the sake of every truth, even the simple, bitter, hateful, repellent, unchristian, immoral truth. . . . For there are such truths. —
2
So all respect to the good spirits that may govern in these historians of morality! But it’s certainly a pity that they lack the historical spirit itself, that they’ve been left in the lurch by all the good spirits of history! As a group they all think essentially unhistorically, in what is now the traditional manner of philosophers. Of that there is no doubt. The incompetence of their genealogies of morals reveals itself at the very beginning, where the issue is to determine the origin of the idea and of the judgment “good.” “People,” so they proclaim, “originally praised unegoistic actions and called them good from the perspective of those for whom they were done, that is, those for whom such actions were useful. Later people forgot how this praise began, and because unegoistic actions had, according to custom, always been praised as good, people then felt them as good—as if they were something inherently good.” We perceive right away that this initial derivation already contains all the typical characteristics of the idiosyncrasies of English psychologists—we have “usefulness,” “forgetting,” “habit,” and finally “error,” all as the foundation for an evaluation in which the higher man up to this time has taken pride, as if it were a sort of privilege of men generally. This pride is to be humbled, this evaluation of worth emptied of value. Has that been achieved? . . . Now, first of all, it’s obvious to me that from this theory the essential focus for the origin of the idea “good” has been sought for and established in the wrong place: the judgment “good” did not move here from those to whom “goodness” was shown! On the contrary, it was the “good people” themselves, that is, the noble, powerful, higher-ranking, and higher-thinking people who felt and set themselves and their actions up as good, that is to say, of the first rank, in opposition to everything low, low-minded, common, and vulgar. From this pathos of distance they first arrogated to themselves the right to create values, to stamp out the names for values. What did they care about usefulness! Particularly in relation to such a hot pouring out of the highest rank-ordering, rank-setting judgments of value, the point of view which considers utility is as foreign and inappropriate as possible. Here the feeling has reached the very opposite of that low level of warmth which is a condition for that calculating shrewdness, that reckoning by utility—and not just for a moment, not for an exceptional hour, but permanently. The pathos of nobility and distance, as mentioned, the lasting and domineering feeling, something total and fundamental, of a higher ruling nature in relation to a lower type, to a “beneath”—that is the origin of the opposition between “good” and “bad.” (The right of the master to give names extends so far that we could permit ourselves to grasp the origin of language itself as an expression of the power of the rulers: they say “that is such and such”; they seal every object and event with a sound, and in the process, as it were, take possession of it.) Given this origin, the word “good” is from the start in no way necessarily tied up with “unegoistic” actions, as it is in the superstition of those genealogists of morality. Rather, that occurs for the first time with the collapse of aristocratic value judgments, when this entire contrast between “egoistic” and “unegoistic” pressed itself ever more strongly into human awareness—it is, to use my own words, the instinct of the herd which, through this contrast, finally gets its word (and its words). And even then, it still takes a long time until this instinct in the masses becomes master, with the result that moral evaluation gets thoroughly hung up and bogged down on this opposition (as is the case, for example, in modern Europe: today the prejudice that takes “moralistic,” “unegoistic,” and “désintéressé” [disinterested] as equally valuable ideas already governs, with the force of a “fixed idea” and a disease of the brain).
3
Secondly, however, and quite separate from the fact that this hypothesis about the origin of the value judgment “good” is historically untenable, it suffers from an inherent psychological contradiction. The utility of the unegoistic action is supposed to be the origin of the praise it receives, and this origin has allegedly been forgotten:—but how is this forgetting even possible? Could the usefulness of such actions at some time or other perhaps just have stopped? The opposite is the case: this utility has rather been an everyday experience throughout the ages, and thus something that has always been constantly re-emphasized. Hence, instead of disappearing from consciousness, instead of becoming something forgettable, it must have pressed itself into the consciousness with ever-increasing clarity. How much more sensible is that contrasting theory (which is not therefore closer to the truth—) which is advocated, for example, by Herbert Spencer: he proposes that the idea “good” is essentially the same as the idea “useful” or “functional,” so that in judgments about “good” and “bad” human beings sum up and endorse the experiences they have not forgotten and cannot forget concerning the useful-functional and the harmful-useless.* According to this theory, good is something which has always proved useful, so that it may assert its validity as “valuable in the highest degree,” as “valuable in itself.” This path to an explanation is, as mentioned, also false, but at least the account is inherently sensible and psychologically tenable.
4
I was given a hint of the right direction by the question: What, from an etymological perspective, do the meanings of “Good” as manifested in different languages really mean? There I found that all of them lead back to the same transformation of ideas—that everywhere “noble” and “aristocratic” in a social sense is the fundamental idea out of which “good” in the sense of “spiritually noble,” “aristocratic,” “spiritually high-minded,” “spiritually privileged” necessarily develops, a process which always runs in parallel with that other one which finally transforms “common,” “vulgar,” and “low” into the concept “bad.” The most eloquent example of the latter is the German word “schlect”[bad] itself, which is identical with the word “schlicht” [plain]—compare “schlectweg” [simply] and “schlechterdings” [simply]—and which originally designated the plain, common man, still without any suspicious side glance, simply in contrast to the noble man. Around the time of the Thirty Years War approximately, hence late enough, this sense changed into the one used now.* As far as the genealogy of morals is concerned, this point strikes me as a fundamental insight; that it was first discovered so late we can ascribe to the repressive influence which democratic prejudice in the modern world exercises concerning all questions of origin. And this occurs in what appears to be the most objective realm of natural science and physiology, a point which I can only hint at here. But the sort of mischief this prejudice can cause, once it has become unleashed as hatred, particularly where morality and history are concerned, is revealed in the well-known case of Buckle: the plebeian nature of the modern spirit, which originated in England, broke out once again on its home turf, as violently as a muddy volcano and with that salty, over-loud, and common eloquence with which all previous volcanoes have spoken.—*
5
With respect to our problem—which for good reasons we can call a quiet problem, which addresses in a refined manner only a few ears,— there is no little interest in establishing the point that often in those words and roots which designate “good” there still shines through the main nuance of what made the nobility feel they were men of higher rank. It’s true that in most cases they perhaps named themselves simply after their superiority in power (as “the powerful,” “the masters,” “those in command”) or after the most visible sign of their superiority, for example, as “the rich” or “the owners” (that is the meaning of arya [noble], and the corresponding words in Iranian and Slavic). But they also named themselves after a typical characteristic, and that is the case which is our concern here. For instance, they called themselves “the truthful,” above all the Greek nobility, whose mouthpiece is the Megarian poet Theogonis.* The word developed for this characteristic, esthlos [fine, noble] , indicates, according to its root meaning, a man who is, who possesses reality, who really exists, who is true. Then, with a subjective transformation, it indicates the true man as the truthful man. In this phase of conceptual transformation it became the slogan and catch phrase for the nobility, and its sense shifted entirely over to “aristocratic,” to mark a distinction from the lying common man, as Theogonis takes and presents him—until finally, after the decline of the nobility, the word remains as a designation of spiritual nobility and becomes, as it were, ripe and sweet. In the word kakos [weak, worthless], as in the word deilos [cowardly] (the plebeian in contrast to the agathos [good] man), the cowardice is emphasized. This perhaps provides a hint about the direction in which we have to seek the etymological origin for the multiple meanings of agathos. In the Latin word malus [bad] (which I place alongside melas [black, dark]) the common man could be designated as the dark-coloured, above all as the dark-haired (“hic niger est” [“this man is dark”]), as the pre-Aryan inhabitant of Italian soil, who stood out from those who became dominant, the blonds, that is, the conquering race of Aryans, most clearly through this colour. At any rate, Gaelic offers me an exactly corresponding example—the word fin (for example, in the name Fin-Gal), the term designating nobility and finally the good, noble, and pure, originally referred to the blond-headed man in contrast to the dusky, dark-haired original inhabitants. Incidentally, the Celts were a thoroughly blond race. People are wrong when they link those traces of a basically dark-haired population, which are noticeable on the carefully prepared ethnographic maps of Germany, with any Celtic origin and mixing of blood, as Virchow still does.* It is much rather the case that in these places the pre-Aryan population of Germany predominates. (The same is true for almost all of Europe: essentially the conquered races finally attained the upper hand for themselves once again in colour, shortness of skull, perhaps even in the intellectual and social instincts. Who can confirm for us whether modern democracy, the even more modern anarchism, and indeed that preference for the “Commune,” for the most primitive form of society, which all European socialists now share, does not indicate for the most part a monstrous counterattack— and that the ruling and master race, the Aryans, is not being defeated, even physiologically?). The Latin word bonus [good] I believe I can explicate as “the warrior,” provided that I am correct in tracing bonus back to an older word duonus (compare bellum [war] = duellum [war] = duen-lum, which seems to me to contain that word duonus). Hence, bonus as a man of war, of division (duo), as a warrior. We see what constituted a man’s “goodness” in ancient Rome. What about our German word “Gut” [good] itself? Doesn’t it indicate “den Göttlichen” [the god-like man], the man of “göttlichen Geschlechts” [“the generation of gods]”? And isn’t that identical to the people’s (originally the nobles’) name for the Goths? The reasons for this hypothesis do not belong here.—
6
To this rule that the concept of political superiority always resolves itself into the concept of spiritual superiority, it is not really an exception (although there is room for exceptions), when the highest caste is also the priestly caste and consequently for its total range of meanings prefers a rating which recalls its priestly function. So, for example, for the first time the words “pure” and “impure” appear as contrasting marks of one’s social position, and later a “good” and a “bad” also develop with a meaning which no longer refers to social position. Incidentally, people should be warned not to begin by taking these ideas of “pure” and “impure” too seriously, too broadly, or even symbolically. Instead they should understand from the start that all the ideas of ancient humanity, to a degree we can hardly imagine, are much more coarse, crude, superficial, narrow, blunt and, in particular, unsymbolic. The “pure man” is initially simply a man who washes himself, who forbids himself certain foods which produce diseases of the skin, who doesn’t sleep with the dirty women of the lower people, who has a horror of blood—no more, not much more! On the other hand, of course, from the very nature of an essentially priestly aristocracy it is clear enough how it’s precisely here that early on the opposition between different evaluations could become dangerously internalized and sharpened. And, in fact, they finally ripped open fissures between man and man, over which even an Achilles of the free spirit could not cross without shivering.* From the beginning there is something unhealthy about such priestly aristocracies and about the customary attitudes which govern in them, which turn away from action, sometimes brooding, sometimes exploding with emotion, as a result of which in the priests of almost all ages there have appeared almost unavoidably those debilitating intestinal illnesses and neurasthenia. But what they themselves came up with as a remedy for this pathological disease—surely we can assert that it has finally shown itself, through its effects, as even a hundred times more dangerous than the illness for which it was to provide relief. Human beings themselves are still sick from the after-effects of this priestly naivete in healing! Let’s think, for example, of certain forms of diet (avoiding meat), of fasting, of celibacy, of the flight “into the desert” (Weir-Mitchell’s isolation, but naturally without the fattening up cure and overeating which follow it, which constitutes the most effective treatment for all hysteria induced by the ascetic ideal)*: consider also the whole metaphysic of the priests, so hostile to the senses, making men lazy and sophisticated, the way they hypnotize themselves in the manner of fakirs and Brahmins—Brahmanism employed as a glass knob and a fixed idea—and finally the only too understandable and common dissatisfaction with its radical cure, with nothingness (or God—the desire for a unio mystica [mystical union] with God is the desire of the Buddhist for nothingness, nirvana—and nothing more!). Among the priests, everything simply becomes more dangerous—not only the remedies and arts of healing, but also pride, vengeance, mental acuity, excess, love, thirst for power, virtue, illness—although it’s fair enough also to add that on the foundation of this fundamentally dangerous form of human existence, the priestly, for the first time the human being became, in general, an interesting animal, that here the human soul first attained depth in a higher sense and became evil—and, indeed, these are the two basic reasons for humanity’s superiority, up to now, over other animals! . . .
7
You will have already guessed how easily the priestly way of evaluating can split from the knightly-aristocratic and then continue to develop into its opposite. Such a development receives a special stimulus every time the priestly caste and the warrior caste confront each other jealously and are not willing to agree amongst themselves about the winner. The knightly-aristocratic judgments of value have as their basic assumption a powerful physicality, a blooming, rich, even overflowing health, together with those things required to maintain these qualities—war, adventure, hunting, dancing, war games, and, in general, everything which involves strong, free, happy action. The priestly-noble method of evaluating has, as we saw, other preconditions: these make it difficult enough for them when it comes to war! As is well known, priests are the most evil of enemies—but why? Because they are the most powerless. From their powerlessness, their hate grows among them into something huge and terrifying, to the most spiritual and most poisonous manifestations. The really great haters in world history and the most spiritual haters have always been priests—in comparison with the spirit of priestly revenge all the remaining spirits are generally hardly worth considering. Human history would be a really stupid affair without that spirit which entered it from the powerless. Let us quickly consider the greatest example. Everything on earth which has been done against “the nobility,” “the powerful,” “the masters,” “the possessors of power” is not worth mentioning in comparison with what the Jews have done against them: the Jews, that priestly people, who knew how to get final satisfaction from their enemies and conquerors through a radical transformation of their values, that is, through an act of the most spiritual revenge. This was appropriate only to a priestly people with the most deeply repressed priestly desire for revenge. In opposition to the aristocratic value equations (good = noble = powerful = beautiful = fortunate = loved by god), the Jews, with a consistency inspiring fear, dared to reverse things and to hang on to that with the teeth of the most profound hatred (the hatred of the powerless), that is, to “only those who suffer are good; the poor, the powerless, the low are the only good people; the suffering, those in need, the sick, the ugly are also the only pious people; only they are blessed by God; for them alone there is salvation.—By contrast, you privileged and powerful people, you are for all eternity the evil, the cruel, the lecherous, the insatiable, the godless; you will also be the unblessed, the cursed, and the damned for all eternity!” . . . We know who inherited this Judaic transformation of values . . . In connection with that huge and immeasurably disastrous initiative which the Jews launched with this most fundamental of all declarations of war, I recall the sentence I wrote at another time (in Beyond Good and Evil, section 195)—namely, that with the Jews the slave rebellion in morality begins: that rebellion which has a two-thousand-year-old history behind it and which we nowadays no longer notice because it—has triumphed. . . .*
8
But you fail to understand that? You have no eye for something that needed two millennia to emerge victorious? . . . That’s nothing to wonder at: all lengthy things are hard to see, to assess. However, that’s what took place: out of the trunk of that tree of vengeance and hatred, Jewish hatred—the deepest and most sublime hatred, that is, a hatred which creates ideals and transforms values, something whose like has never existed on earth—from that grew something just as incomparable, a new love, the deepest and most sublime of all the forms of love: —from what other trunk could it have grown? . . . However, one should not assume that this love arose essentially as the denial of that thirst for vengeance, as the opposite of Jewish hatred! No. The reverse is the truth! This love grew out of that hatred, as its crown, as the victorious crown unfolding itself wider and wider in the purest brightness and sunshine, which, so to speak, was seeking for the kingdom of light and height, the goal of that hate, aiming for victory, trophies, seduction, with the same urgency with which the roots of that hatred were sinking down ever deeper and more greedily into everything that was evil and possessed depth. This Jesus of Nazareth, the living evangelist of love, the “Saviour” bringing holiness and victory to the poor, to the sick, to the sinners—was he not that very seduction in its most terrible and most irresistible form, the seduction and detour to exactly those Judaic values and innovations in ideals? Didn’t Israel attain, precisely with the detour of this “Saviour,” of this apparent enemy to and dissolver of Israel, the final goal of its sublime thirst for vengeance? Isn’t it part of the secret black art of a truly great politics of vengeance, a farsighted, underground, slowly expropriating, and premeditated revenge, that Israel itself had to disown and nail to the cross, like some mortal enemy, the tool essential to its revenge before all the world, so that “all the world,” that is, all Israel’s enemies, could then swallow this particular bait without a second thought? On the other hand, could anyone, using the full subtlety of his mind, even imagine in general a more dangerous bait? Something to match the enticing, intoxicating, narcotizing, corrupting power of that symbol of the “holy cross,” that ghastly paradox of a “god on the cross,” that mystery of an unimaginable and ultimate final cruelty and self-crucifixion of god for the salvation of mankind? . . . At least it is certain that sub hoc signo [under this sign] Israel, with its vengeance and revaluation of the worth of all other previous values, has triumphed again and again over all other ideals, over all nobler ideals.
9
—”But what are you doing still talking about more noble ideals! Let’s look at the facts: the people have triumphed—or ‘the slaves,’ or ‘the rabble,’ or ‘the herd,’ or whatever you want to call them—if this has taken place because of the Jews, then good for them! No people ever had a more world-historical mission. ‘The masters’ have been disposed of. The morality of the common man has won. We may also take this victory as a blood poisoning (it did mix the races up together)—I don’t deny that. But this intoxication has undoubtedly been successful. The ‘Salvation’ of the human race (namely, from ‘the masters’) is well under way. Everything is visibly turning Jewish or Christian or plebeian (what do the words matter!). The progress of this poison through the entire body of humanity seems irresistible, although its tempo and pace may seem from now on constantly slower, more delicate, less audible, more circumspect—well, we have time enough. . . From this point of view, does the church today still have necessary work to do, does it generally still have a right to exist? Or could we dispense with it? Quaeritur [That’s a question to be asked]. It seems that it rather obstructs and hinders the progress of that poison, instead of speeding it up? Well, that just might be what makes the church useful . . . Certainly the church is something positively gross and vulgar, which a more delicate intelligence, a truly modern taste, resists. Shouldn’t the church at least be something more sophisticated? . . . Today the church alienates more than it seduces. . . . Who among us would really be a free spirit if the church were not there? The church repels us, not its poison. . . . Apart from the church, we even love the poison. . . .”— This is the epilogue of a “free thinker” to my speech, an honest animal, as he has richly revealed, and in addition he’s a democrat. He listened to me up to this point and couldn’t bear to hear my silence—since for me at this juncture there is much to be silent about.
10
The slave revolt in morality begins when the ressentiment itself becomes creative and gives birth to values: the ressentiment of those beings who are prevented from a genuine reaction, that is, something active, and who compensate for that with a merely imaginary vengeance.* While all noble morality grows out of a triumphant affirmation of one’s own self, slave morality from the start says “No” to what is “outside,” “other,” to “a not itself.” And this “No” is its creative act. This transformation of the glance which confers value—this necessary projection towards what is outer instead of back onto itself—that is inherent in ressentiment. In order to arise, slave morality always requires first an opposing world, a world outside itself. Psychologically speaking, it needs external stimuli in order to act at all—its action is basically reaction. The reverse is the case with the noble method of valuing: it acts and grows spontaneously. It seeks its opposite only to affirm its own self even more thankfully, with even more rejoicing— its negative concept of “low,” “common,” “bad” is merely a pale contrasting image after the fact in relation to its positive basic concept, thoroughly intoxicated with life and passion, “We are noble, good, beautiful, and happy!” When the noble way of evaluating makes a mistake and abuses reality, this happens with reference to the sphere which it does not know well enough, indeed, the sphere it has strongly resisted learning the truth about: under certain circumstances it misjudges the sphere it despises, the sphere of the common man, of the low people. On the other hand, we should consider that even assuming that the feeling of contempt, of looking down, or of looking superior falsifies the image of the person despised, such distortions will fall short by a long way of the distortion with which the suppressed hatred, the vengeance of the powerless man, assaults his opponent—naturally, in effigy. In fact, in contempt there is too much negligence, too much dismissiveness, too much looking away and impatience, all mixed together, even too much of a characteristic feeling of joy, for it to be capable of converting its object into a truly distorted image and monster. For example, we should not fail to hear the almost benevolent nuances which for a Greek noble lay in all the words with which he set himself above the lower people—how a constant form of pity, consideration, and forbearance is mixed in there, sweetening the words, to the point where almost all words which refer to the common man finally remain as expressions for “unhappy,” “worthy of pity” (compare deilos [cowardly], deilaios [lowly, mean], poneros [oppressed by toil, wretched], mochtheros [suffering, wretched]—the last two basically designating the common man as a slave worker and beast of burden)—and how, on the other hand, for the Greek ear the words “bad,” “low,” “unhappy” have never stopped echoing a single note, one tone colour, in which “unhappy” predominates. This is the inheritance of the old, noble, aristocratic way of evaluating, which does not betray its principles even in contempt. (—Philologists should recall the sense in which oizuros [miserable], anolbos [unblessed], tlemon [wretched], dystychein [unfortunate], xymfora [misfortune] were used). The “well born” simply felt that they were “the happy ones”; they did not have to construct their happiness artificially first by looking at their enemies, or in some circumstance to talk themselves into it, to lie to themselves (the way all men of ressentiment habitually do). Similarly they knew, as complete men, overloaded with power and thus necessarily active, that they must not separate action from happiness—they considered being active necessarily associated with happiness (that’s where the phrase eu prattein [do well, succeed] derives its origin)—all this is very much the opposite of “happiness” at the level of the powerless, the oppressed, those festering with poisonous and hostile feelings, among whom happiness comes out essentially as a narcotic, an anaesthetic, quiet, peace, “Sabbath,” relaxing the soul, and stretching one’s limbs, in short, as something passive. While the noble man lives for himself with trust and candour (gennaios, meaning “of noble birth,” stresses the nuance “upright” and also probably “naive”), the man of ressentiment is neither upright nor naive, nor honest and direct with himself. His soul squints. His spirit loves hiding places, secret paths, and back doors. Everything furtive attracts him as his world, his security, his refreshment. He understands about remaining silent, not forgetting, waiting, temporarily diminishing himself, humiliating himself. A race of such men of ressentiment will necessarily end up cleverer than any noble race. It will value cleverness to a completely different extent, that is, as a condition of existence of the utmost importance; whereas, cleverness among noble men easily acquires a delicate aftertaste of luxury and sophistication about it:—here it is simply less important than the complete functional certainty of the ruling unconscious instincts or even a certain lack of cleverness, something like brave recklessness, whether in the face of danger or of an enemy, or those wildly enthusiastic, sudden fits of anger, love, reverence, thankfulness, and vengeance, by which in all ages noble souls have recognized each other. The ressentiment of the noble man himself, if it comes over him, consumes and exhausts itself in an immediate reaction and therefore does not poison. On the other hand, in countless cases it just does not appear at all; whereas, in the case of all weak and powerless people it is unavoidable. Being unable to take one’s enemies, one’s misfortunes, even one’s bad deeds seriously for very long—that is the mark of strong, complete natures, in whom there is a surplus of plastic, creative, healing power, as well as the power to forget (a good example for that from the modern world is Mirabeau, who had no memory of insults and maliciousness people directed at him, and who therefore could not forgive, merely because he—forgot).* Such a man with a single shrug simply throws off himself the many worms which eat into other men. Only here is possible—provided that it is at all possible on earth—the real “love for one’s enemy.” How much respect a noble man already has for his enemies!—and such a respect is already a bridge to love. . . . In fact, he demands his enemy for himself, as his mark of honour. Indeed, he has no enemy other than one in whom there is nothing to despise and a great deal to respect! By contrast, imagine for yourself “the enemy” as a man of ressentiment conceives him—and right here we have his action, his creation: he has conceptualized “the evil enemy,” “the evil one,” and as a fundamental idea, from which he now also thinks his way to an opposite image and counterpart, a “good man”— himself! . . .
11
We see exactly the opposite with the noble man, who conceives the fundamental idea “good” in advance and spontaneously, that is, from himself and from there first creates a picture of “bad” for himself! This “bad” originating from the noble man and that “evil” arising out of the stew pot of insatiable hatred—of these the first is a later creation, an afterthought, a complementary colour; by contrast, the second is the original, the beginning, the essential act of conception in slave morality—although the two words “bad” and “evil” both seem opposite to the same idea of “good,” how different they are! But it is not the same idea of “good”; it is much rather a question of who the “evil man” really is, in the sense of the morality of ressentiment. The strict answer to that is as follows: simply the “good man” of the other morality, the noble man, the powerful, the ruling man, only coloured over, only reinterpreted, only seen through the poisonous eyes of ressentiment. Here there is one thing we will be the last to deny: the man who gets to know these “good men” only as enemies, knows them also as nothing but evil enemies, and the same good men who are kept within strict limits by custom, honour, habit, thankfulness, even more by mutual protection, through jealousy inter pares [among equals] and who, by contrast, demonstrate in relation to each other such resourceful consideration, self-control, refinement, loyalty, pride, and friendship—towards the outside, where the strange world, the world of foreigners, begins, these men are not much better than beasts of prey turned loose. There they enjoy freedom from all social constraints. In the wilderness they make up for the tension which a long fenced-in confinement within the peace of the community brings about. They go back to the innocent consciousness of a wild beast of prey, as joyful monsters, who perhaps walk away from a dreadful sequence of murder, arson, rape, and torture with an exhilaration and spiritual equilibrium, as if they had merely pulled off a student prank, convinced that the poets now once again have something to sing about and praise for a long time to come. At the bottom of all these noble races we cannot fail to recognize the beast of prey, the blond beast splendidly roaming around in its lust for loot and victory. This hidden basis from time to time needs to be discharged: the animal must come out again, must go back into the wilderness,—Roman, Arab, German, Japanese nobility, Homeric heroes, Scandinavian Vikings—in this need they are all alike. It is the noble races which left behind the concept of the “barbarian” in all their tracks, wherever they went. A consciousness of and even a pride in this fact still reveals itself in their highest culture (for example, when Pericles says to his Athenians, in that famous Funeral Speech, “our audacity has broken a way through to every land and sea, putting up permanent memorials to itself for good and ill”). This “audacity” of the noble races, mad, absurd, sudden in the way it expresses itself, its unpredictability, even the improbability of its undertakings—Pericles emphatically praises the rayhumia [mental balance, freedom from anxiety] of the Athenians—their indifference to and contempt for safety, body, life, comfort, their fearsome cheerfulness and the depth of their joy in all destruction, in all the physical pleasures of victory and cruelty—everything summed up for those who suffer from such audacity in the image of the “barbarian,” of the “evil enemy,” of something like the “Goths” or the “Vandals.”* The deep, icy mistrust which the German evokes, as soon as he comes to power, once more again today—is always still an after-effect of that unforgettable terror with which for centuries Europe confronted the rage of the blond German beast (although there is hardly any idea linking the old Germanic tribes and we Germans, let alone any blood relationship). Once before I have remarked on Hesiod’s dilemma when he thought up his sequence of cultural periods and sought to express them as Gold, Silver, and Bronze.* But he didn’t know what to do with the contradiction presented to him by the marvellous but, at the same time, horrifying and violent world of Homer, other than to make two cultural ages out of one and then place one after the other—first the age of Heroes and Demi-gods from Troy and Thebes, just as that world remained in the memories of the noble families who had their own ancestors in it, and then the Bronze age as that same world appeared to the descendants of the downtrodden, exploited, ill treated, those carried off and sold—a Bronze age, as mentioned: hard, cold, cruel, empty of feeling and scruples, with everything crushed and covered over in blood. Assuming as true what in any event is taken as “the truth” nowadays, that it is the purpose of all culture simply to breed a tame and civilized animal, a domestic pet, out of the beast of prey “man,” then we would undoubtedly have to consider all those instincts of reaction and ressentiment with whose help the noble races and all their ideals were finally disgraced and overpowered as the essential instruments of culture—though to do that would not be to claim that the bearers of these instincts also in themselves represented culture. By contrast, the opposite would not only be probable—no! nowadays it is visibly apparent! These people carrying instincts of oppression and of a lust for revenge, the descendants of all European and non-European slavery, of all pre-Aryan populations in particular—they represent the regression of mankind! These “instruments of culture” are a disgrace to humanity, and more a reason to be suspicious of or a counterargument against “culture” in general! We may well be right when we hang onto our fear of the blond beast at the base of all noble races and keep up our guard. But who would not find it a hundred times better to fear if he could at the same time be allowed to admire, rather than not fear but in the process no longer be able to rid himself of the disgusting sight of the failures, the stunted, the emaciated, the poisoned? Is not that our fate? Today what is it that constitutes our aversion to “man”?—For we suffer from man. There’s no doubt of that. It’s not a matter of fear. Rather it’s the fact that we have nothing more to fear from man, that the maggot “man” is in the foreground swarming around, that the “tame man,” the hopelessly mediocre and unpleasant man, has already learned to feel that he is the goal, the pinnacle, the meaning of history, “the higher man,”—yes indeed, that he even has a certain right to feel that about himself, insofar as he feels separate from the excess of failed, sick, tired, spent people, who are nowadays beginning to make Europe stink, so that he feels at least relatively successful, at least still capable of life, of at least saying “Yes” to life.
12
—At this point I won’t suppress a sigh and a final confidence. What is it exactly that I find so totally unbearable? Something which I cannot deal with on my own, which makes me choke and feel faint? Bad air! Bad air! It’s when something which has failed comes close to me, when I have to smell the entrails of a failed soul! . . . Apart from that what can we not endure by way of need, deprivation, bad weather, infirmity, hardship, loneliness? Basically we can deal with all the other things, born as we are to an underground and struggling existence. We come back again and again into the light, we live over and over our golden hour of victory—and then we stand there, just as we were born, unbreakable, tense, ready for something new, for something even more difficult, more distant, like a bow which all troubles only serve always to pull still tighter. But if there are heavenly goddesses who are our patrons, beyond good and evil, then from time to time grant me a glimpse, just grant me a single glimpse into something perfect, something completely developed, happy, powerful, triumphant, from which there is still something to fear! A glimpse of a man who justifies humanity, of a complementary and redeeming stroke-of-luck of a man, for whose sake we can hang onto a faith in humanity! . . . For matters stand like this: the diminution and levelling of European man conceal our greatest danger, for at the sight of him we grow tired . . . We see nothing today which wants to be greater. We suspect that things are constantly still going down, down into something thinner, more good-natured, more prudent, more comfortable, more mediocre, more indifferent, more Chinese, more Christian—humanity, there is no doubt, is becoming constantly “better.” . . . Europe’s fate lies right here—with the fear of man we also have lost the love for him, the reverence for him, the hope for him, indeed, our will to him. A glimpse at man nowadays makes us tired—what is contemporary nihilism, if it is not that? . . .We are weary of man. . . .
13
—But let’s come back: the problem with the other origin of the “good,” of the good man, as the person of ressentiment has imagined it for himself, demands its own conclusion.—That the lambs are upset about the great predatory birds is not a strange thing, and the fact that they snatch away small lambs provides no reason for holding anything against these large birds of prey. And if the lambs say among themselves, “These predatory birds are evil, and whoever is least like a predatory bird, especially anyone who is like its opposite, a lamb— shouldn’t that animal be good?” there is nothing to find fault with in this setting up of an ideal, except for the fact that the birds of prey might look down on them with a little mockery and perhaps say to themselves, “We are not at all annoyed with these good lambs. We even love them. Nothing is tastier than a tender lamb.” To demand from strength that it does not express itself as strength, that it does not consist of a will to overpower, a will to throw down, a will to rule, a thirst for enemies and opposition and triumph, is just as unreasonable as to demand from weakness that it express itself as strength. A quantum of force is simply such a quantum of drive, will, action—rather, it is nothing but this very driving, willing, acting itself—and it cannot appear as anything else except through the seduction of language (and the fundamental errors of reason petrified in it), which understands and misunderstands all action as conditioned by something which causes actions, by a “Subject.” For, in just the same way as people separate lightning from its flash and take the latter as an action, as the effect of a subject, which is called lightning, so popular morality separates strength from the manifestations of strength, as if behind the strong person there were an indifferent substrate, which is free to express strength or not. But there is no such substrate; there is no “being” behind the doing, acting, becoming. “The doer” is merely made up and added into the action—the act is everything. People basically duplicate the action: when they see a lightning flash, that is an action of an action: they set up the same event first as the cause and then yet again as its effect. Natural scientists are no better when they say “Force moves, force causes,” and so on—our entire scientific knowledge, for all its coolness, its freedom from feelings, still remains exposed to the seductions of language and has not gotten rid of the changelings foisted on it, the “Subjects” (the atom, for example, is such a changeling, like the Kantian “thing-in-itself”): it’s no wonder that the repressed, secretly smouldering feelings of rage and hate use this belief for themselves and basically even maintain a faith in nothing more fervently than in the idea that the strong are free to be weak and that predatory birds are free to be lambs:—in so doing, they arrogate to themselves the right to blame the birds of prey for being birds of prey. When the oppressed, the downtrodden, the conquered say to each other, with the vengeful cunning of the powerless, “Let us be different from evil people, namely, good! And that man is good who does not overpower, who hurts no one, who does not attack, who does not retaliate, who hands revenge over to God, who keeps himself hidden, as we do, the man who avoids all evil and demands little from life in general, like us, the patient, humble, and upright”—what that amounts to, coolly expressed and without bias, is essentially nothing more than “We weak people are merely weak. It’s good if we do nothing; we are not strong enough for that”—but this bitter state, this shrewdness of the lowest ranks, which even insects possess (when in great danger they stand as if they were dead in order not to do “too much”), has, thanks to that counterfeiting and self-deception of powerlessness, dressed itself in the splendour of a self-denying, still, patient virtue, just as if the weakness of the weak man himself—that means his essence, his actions, his entire single, inevitable, and irredeemable reality—is a voluntary achievement, something willed, chosen, an act, something of merit. This kind of man has to believe in the disinterested, freely choosing “subject” out of his instinct for self-preservation, self-approval, in which every falsehood is habitually sanctified. Hence, the subject (or, to use a more popular style, the soul) has up to now perhaps been the best principle for belief on earth, because, for the majority of the dying, the weak, and the downtrodden of all sorts, it makes possible that sublime self-deception which establishes weakness itself as freedom and their being like this or that as something meritorious.
14
Is there anyone who would like to take a little look down on and under that secret how man fabricates an ideal on earth? Who has the courage for that? . . . Come on, now! Here’s an open glimpse into this dark workshop. Just wait a moment, my dear Mr. Nosy and Presumptuous: your eye must first get used to this artificial flickering light. . . . So, enough! Now speak! What’s going on down there? Speak up. Say what you see, man of the most dangerous curiosity—now I’m the one who’s listening.—
—”I see nothing, but I hear all the more. It is a careful, crafty, light rumour-mongering and whispering from every nook and cranny. It seems to me that people are lying; a sugary mildness clings to every sound. Weakness is going to be falsified into something of merit. There’s no doubt about it—things are just as you said they were.”
—Keep talking!
—”And powerlessness which does not retaliate is being falsified into ‘goodness,’ anxious baseness into ‘humility,’ submission before those one hates to ‘obedience’ (of course, obedience to the one who, they say, commands this submission—they call him God). The inoffensiveness of the weak man—cowardice itself, in which he is rich, his standing at the door, his inevitable need to wait around—here acquires a good name, like ‘patience,’ and is called virtue itself. That incapacity for revenge is called the lack of desire for revenge, perhaps even forgiveness (‘for they know not what they do—only we know what they do!’). And people are talking about ‘love for one’s enemies’—and sweating as they say it.”
—Keep talking!
—”They are miserable—there’s no doubt about that—all these rumour-mongers and counterfeiters in the corners, although crouched down beside each other in the warmth—but they are telling me that their misery is God’s choice, His sign. One beats the dog one loves the most. Perhaps this misery may be a preparation, a test, an education, perhaps it is even more—something that will one day be rewarded and paid out with huge interest in gold, no, in happiness. They call that ‘blessedness’.”
—Go on!
—”Now they are letting me know that they are not only better than the powerful, the masters of the earth, whose spit they have to lick (not out of fear, certainly not out of fear, but because God commands that they honour all those in authority)—they are not only better than these, but they also are ‘better off,’ or at any rate will one day have it better. But enough! Enough! I can’t take it any more. Bad air! Bad air! This workshop where man fabricates ideals—it seems to me it stinks of nothing but lies.”
Plug Drugs
02-08-2013, 03:03 AM
—No! Just one minute more! So far you haven’t said anything about the masterpiece of these black magicians who make whiteness, milk, and innocence out of every blackness:—have you not noticed the perfection of their sophistication, their most daring, most refined, most spiritual, most fallacious artistic attempt? Pay attention! These cellar animals full of vengeance and hatred—what exactly are they making out of that vengeance and hatred? Have you ever heard these words? If you heard only their words, would you suspect that you were completely among men of ressentiment? . . .
—”I understand. Once again I’ll open my ears (oh! oh! oh! and hold my nose). Now I’m hearing for the first time what they’ve been saying so often: ‘We good men—we are the righteous’—what they demand they don’t call repayment but ‘the triumph of righteousness.’ What they hate is not their enemy. No! They hate ‘injustice,’ ‘godlessness.’ What they believe and hope is not a hope for revenge, the intoxication of sweet vengeance (something Homer has already called ‘sweeter than honey’), but the victory of God, the righteous God, over the godless. What remains for them to love on earth is not their brothers in hatred but their ‘brothers in love,’ as they say, all the good and righteous people on the earth.”
—And what do they call what serves them as a consolation for all the suffering of life—their phantasmagoria of future blessedness which they are expecting?
—”What’s that? Am I hearing correctly? They call that ‘the last judgment,’ the coming of their kingdom, the coming of ‘God’s kingdom’— but in the meanwhile they live ‘in faith,’ ‘in love,’ ‘in hope.’”
—Enough! Enough!
15
In belief in what? In love with what? In hope for what?—There’s no doubt that these weak people—at some time or another they also want to be the strong people, some day their “kingdom” is to arrive—they call it simply “the kingdom of God,” as I mentioned. People are indeed so humble about everything! Only to experience that, one has to live a long time, beyond death—in fact, people must have an eternal life, so they can also win eternal recompense in the “kingdom of God” for that earthly life “in faith, in love, in hope.” Recompense for what? Recompense through what? . . . In my view, Dante was grossly in error when, with an ingenuity inspiring terror, he set that inscription over the gateway into his hell: “Eternal love also created me.”* Over the gateway into the Christian paradise and its “eternal blessedness” it would, in any event, be more fitting to let the inscription stand “Eternal hate also created me”—provided it’s all right to set a truth over the gateway to a lie! For what is the bliss of that paradise? . . . Perhaps we might have guessed that already, but it is better for it to be expressly described for us by an authority we cannot underestimate in such matters, Thomas Aquinas, the great teacher and saint: “In the kingdom of heaven” he says as gently as a lamb, “the blessed will see the punishment of the damned, so that they will derive all the more pleasure from their heavenly bliss.”* Or do you want to hear that message in a stronger tone, something from the mouth of a triumphant father of the church, who warns his Christians against the cruel sensuality of the public spectacles. But why? “Faith, in fact, offers much more to us,” he says (in de Spectaculis, c. 29 ff), “something much stronger. Thanks to the redemption, very different joys are ours to command; in place of the athletes, we have our martyrs. If we want blood, well, we have the blood of Christ . . . But what awaits us on the day of his coming again, his triumph!”—and now he takes off, the rapturous visionary:* “However there are other spectacles—that last eternal day of judgment, ignored by nations, derided by them, when the accumulation of the years and all the many things which they produced will be burned in a single fire. What a broad spectacle then appears! How I will be lost in admiration! How I will laugh! How I will rejoice! I will be full of exaltation then as I see so many great kings who by public report were accepted into heaven groaning in the deepest darkness with Jove himself and alongside those very men who testified on their behalf! They will include governors of provinces who persecuted the name of our Lord burning in flames more fierce than those with which they proudly raged against the Christians! And those wise philosophers who earlier convinced their disciples that God was irrelevant and who claimed either that there is no such thing as a soul or that our souls would not return to their original bodies will be ashamed as they burn in the conflagration with those very disciples! And the poets will be there, shaking with fear, not in front of the tribunal of Rhadamanthus or Minos, but of the Christ they did not anticipate!* Then it will be easier to hear the tragic actors, because their voices will be more resonant in their own calamity” (better voices since they will be screaming in greater terror). “The actors will then be easier to recognize, for the fire will make them much more agile. Then the charioteer will be on show, all red in a wheel of fire, and the athletes will be visible, thrown, not in the gymnasium, but in the fire, unless I have no wish to look at their bodies then, so that I can more readily cast an insatiable gaze on those who raged against our Lord. ‘This is the man,’ I will say, ‘the son of a workman or a prostitute’” (in everything that follows and especially in the well-known description of the mother of Jesus from the Talamud, Tertullian from this point on is referring to the Jews) “the destroyer of the Sabbath, the Samaritan possessed by the devil. He is the man whom you brought from Judas, the man who was beaten with a reed and with fists, reviled with spit, who was given gall and vinegar to drink. He is the man whom his disciples took away in secret, so that it could be said that he was resurrected, or whom the gardener took away, so that the crowd of visitors would not harm his lettuce.’ What praetor or consul or quaestor or priest will from his own generosity grant this to you so that you may see such sights, so that you can exult in such things?* And yet we already have these things to a certain extent through faith, represented to us by the imagining spirit. Besides, what sorts of things has the eye not seen or the ear not heard and what sorts of things have not arisen in the human heart?” (1. Cor. 2, 9). “I believe these are more pleasing than the race track and the circus and both enclosures” (first and fourth tier of seats or, according to others, the comic and tragic stages). Through faith: that’s how it’s written.*
16
Let’s bring this to a conclusion. The two opposing values “good and bad,” “good and evil” have fought a fearful battle on earth for thousands of years. And if it’s true that the second value has for a long time had the upper hand, even now there’s still no lack of places where the battle goes on without a final decision. We could even say that in the intervening time the battle has been constantly drawn to greater heights and in the process to constantly greater depths and has become constantly more spiritual, so that nowadays there is perhaps no more decisive mark of a “higher nature,” a more spiritual nature, than that it is split in that sense and is truly still a battleground for those opposites. The symbol of this battle, written in a script which has remained legible through all human history up to the present, is called “Rome Against Judea, Judea Against Rome.” To this point there has been no greater event than this war, this posing of a question, this contradiction between deadly enemies. Rome felt that the Jew was like something contrary to nature itself, its monstrous polar opposite, as it were. In Rome the Jew was considered “guilty of hatred against the entire human race.” And that view was correct, to the extent that we are right to link the health and the future of the human race to the unconditional rule of aristocratic values, the Roman values. By contrast, how did the Jews feel about Rome? We can guess that from a thousand signs, but it is sufficient to treat ourselves again to the Apocalypse of John, that wildest of all written outbursts which vengeance has on its conscience. (Incidentally, we must not underestimate the deep consistency of the Christian instinct, when it ascribed this very book of hate to the name of the disciple of love, the same man to whom it attributed that enthusiastic amorous gospel—: there is some truth to this, no matter how much literary counterfeiting may have been necessary for this purpose). The Romans were indeed strong and noble men, stronger and nobler than any people who had lived on earth up until then or even than any people who had ever been dreamed up. Everything they left as remains, every inscription, is delightful, provided that we can guess what is doing the writing there. By contrast, the Jews were par excellence that priestly people of ressentiment, who possessed an unparalleled genius for popular morality. Just compare people with related talents—say, the Chinese or the Germans —with the Jews, in order to understand what is ranked first and what is ranked fifth. Which of them has proved victorious for the time being, Rome or Judea? Surely there’s not the slightest doubt. Just think of who it is people bow down to today in Rome itself as the personification of all the highest values—and not only in Rome, but in almost half the earth, all the places where people have become merely tame or want to become tame—in front of three Jews, as we know, and one Jewess (in front of Jesus of Nazareth, the fisherman Peter, the carpet maker Paul, and the mother of the first-mentioned Jesus, named Mary). This is very remarkable: without doubt Rome has been conquered. It is true that in the Renaissance there was an incredibly brilliant reawakening of the classical ideal, the noble way of evaluating everything. Rome itself behaved like someone who had woken up from a coma induced by the pressure of the new Jewish Rome built over it, which looked like an ecumenical synagogue and was called “the church.” But Judea immediately triumphed again, thanks to that basically vulgar (German and English) movement of ressentiment, which we call the Reformation, together with what had to follow as a result, the re-establishment of the church—as well as the re-establishment of the old grave-like tranquillity of classical Rome. In what is an even more decisive and deeper sense than that, Judea once again was victorious over the classical ideal at the time of the French Revolution. The last political nobility which there was in Europe, in seventeenth and eighteenth century France, broke apart under the instincts of popular ressentiment—never on earth has there been heard a greater rejoicing, a noisier enthusiasm! It’s true that in the midst of all this the most dreadful and most unexpected events took place: the old ideal itself stepped physically and with unheard of splendour before the eyes and the conscience of humanity— and once again stronger, simpler, and more urgently than ever rang out, in opposition to the old lying slogan of ressentiment about the privileged rights of the majority, in opposition to that will for a low condition, for abasement, for equality, for the decline and extinguishing of mankind—in opposition to all that there rang out a fearsome and delightful counter-slogan about the rights of the very few! As a last signpost to a different road, Napoleon appeared, the most singular and late-born man there ever was, and in him the problem of the inherently noble ideal was made flesh—we should consider well what a problem that is: Napoleon, this synthesis of the inhuman and the superhuman. . . .
17
— Did that end it? Was that greatest of all opposition of ideals thus set ad acta [aside] for all time? Or was it merely postponed, postponed indefinitely? . . . Some day, after a much longer preparation, will an even more fearful blaze from the old fire not have to take place? More than that: wouldn’t this be exactly what we should hope for with all our strength? Even will it? Even demand it? Anyone who, like my readers, begins to reflect on these points, to think further, will have difficulty coming to a quick conclusion—reason enough for me to come to a conclusion myself, provided that it has been sufficiently clear for a long time what I want, precisely what I want with that dangerous slogan which is written on the body of my last book: “Beyond Good and Evil” . . . At least this does not mean “Beyond Good and Bad.”—
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