as mutually different as is possible, but united on one point; their contempt of pity.
6.
This problem of the value of pity and of the pity-morality (I am an opponent of the modern infamous emasculation of our emotions) seems at the first blush a mere isolated problem, a note of interrogation for itself; he, however, who once halts at this problem, and learns how to put questions, will experience what I experienced:—a new and immense vista unfolds itself before him, a sense of potentiality seizes him like a vertigo, every species of doubt, mistrust, and fear springs up, the belief in morality, nay, in all morality, totters,—finally a new demand voices itself. Let us speak out this new demand: we need a critique of moral values, the value of these values is for the first time to be called into question—and for this purpose a knowledge is necessary of the conditions and circumstances out of which these values grew, and under which they experienced their evolution and their distortion (morality as a result, as a symptom, as a mask, as Tartuffism, as disease, as a misunderstanding; but also morality as a cause, as a remedy, as a stimulant, as a fetter, as a drug), especially as such a knowledge has neither existed up to the present time nor is even now generally desired. The value of these "values" was taken for granted as an indisputable fact, which was beyond all question. No one has, up to the present, exhibited the faintest doubt or hesitation in judging the "good man" to be of a higher value than the "evil man," of a higher
