The second part of this text claims that an ancestor is transformed into a god at the "maximum of fear," and ends with advice to oppose the "conscience-vivisection and cruelty to the animal self." The author of this work, which criticizes Ernest Renan for being a "contemplative" historian, claims that this polemic was inspired by his anger at reading a treatise on the origins of altruism by Paul Rée. Its second section, which discusses guilt, imagines a race of conquerors and lords who establish a "state" since their enemy is formless. This book blames priestly advocac
The second part of this text claims that an ancestor is transformed into a god at the "maximum of fear," and ends with advice to oppose the "conscience-vivisection and cruelty to the animal self." The author of this work, which criticizes Ernest Renan for being a "contemplative" historian, claims that this polemic was inspired by his anger at reading a treatise on the origins of altruism by Paul Rée. Its second section, which discusses guilt, imagines a race of conquerors and lords who establish a "state" since their enemy is formless. This book blames priestly advocacy of repentance for plagues of dancing mania and witch-hunts, and posits science and "comedians of the ideal" as ways to oppose (*) damaging asceticism. This work analyzes the debtor-creditor relationship and discusses "bad conscience," and its idea of the "blond beast" returns in the author's The Twilight of the Idols. For 10 points, name this 1887 book by Friedrich Nietzsche about the development of conceptions of good and evil.
The second part of this text claims that an ancestor is transformed into a god at the "maximum of fear," and ends with advice to oppose the "conscience-vivisection and cruelty to the animal self.
On the Genealogy of Morals [or On the Genealogy of Morality or Toward the Genealogy of Morals or Zur Genealogie der Moral]