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Morality makes stupid.- custom represents the experiences of men of earlier times as to what they supposed useful and harmful - but the sense for custom (morality) applies, not to these experiences as such, but to the age, the sanctity, the indiscussability of the custom. and so this feeling is a hindrance to the acquisition of new experiences and the correction of customs: that is to say, morality is a hindrance to the development of new and better customs: it makes stupid.

-Friedrich Nietzsche

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Morality Makes Stupid.- Custom Represents The Experiences

Friedrich Nietzsche

Morality makes stupid.- custom represents the experiences of men of earlier times as to what they supposed useful and harmful - but the sense for custom (morality) applies, not to these experiences as such, but to the age, the sanctity, the indiscussability of the custom. and so this feeling is a hindrance to the acquisition of new experiences and the correction of customs: that is to say, morality is a hindrance to the development of new and better customs: it makes stupid.

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    <p style="font-size: 1.2rem; font-style: italic; margin-bottom: 10px;">"morality makes stupid.- custom represents the experiences of men of earlier times as to what they supposed useful and harmful - but the sense for custom (morality) applies, not to these experiences as such, but to the age, the sanctity, the indiscussability of the custom. and so this feeling is a hindrance to the acquisition of new experiences and the correction of customs: that is to say, morality is a hindrance to the development of new and better customs: it makes stupid."</p>
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Stupid Men New Experiences

More From Friedrich Nietzsche

It is true to say that for me sanctity consists in being myself and for you sanctity consists of being yourself and that, in the last analysis, your sanctity will never be mine and mine will never be yours, except in the communism of charity and grace. for me to be a saint means to be myself. therefore the problem of sanctity and salvation is in fact the problem of finding out who i am and of discovering my true self.

Christ represents originally: 1) men before god; 2) god for men; 3) men to man. similarly, money represents originally, in accordance with the idea of money: 1) private property for private property; 2) society for private property; 3) private property for society. but christ is alienated god and alienated man. god has value only insofar as he represents christ, and man has value only insofar as he represents christ. it is the same with money.

In any age courage is the simple virtue needed for a human being to traverse the rocky road from infancy to maturity of personality. but in an age of anxiety, an age of herd morality and personal isolation, courage is a sine qua non. in periods when the mores of the society were more consistent guides, the individual was more firmly cushioned in his crises of development; but in times of transition like ours, the individual is thrown on his own at an earlier age and for a longer period.

Crabbed age and youth cannot live together; youth is full of pleasure, age is full of care; youth like summer morn, age like winter weather; youth like summer brave, age like winter bare. youth is full sport, age's breath is short; youth is nimble, age is lame; youth is hot and bold, age is weak and cold; youth is wild, age is tame. age, i do abhor thee; youth, i do adore thee.

All our thoughts and concepts are called up by sense-experiences and have a meaning only in reference to these sense-experiences. on the other hand, however, they are products of the spontaneous activity of our minds; they are thus in no wise logical consequences of the contents of these sense-experiences. if, therefore, we wish to grasp the essence of a complex of abstract notions we must for the one part investigate the mutual relationships between the concepts and the assertions made about them; for the other, we must investigate how they are related to the experiences.

Tolerance is an attitude of reasoned patience towards evil and a forbearance that restrains us from showing anger or inflicting punishment. but what is more important than the definition is the field of its application. the important point here is this: tolerance applies only to persons but never to truth. intolerance applies only to truth but never to persons. tolerance applies to the erring; intolerance to the error.

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Today, this selfish attitude of indifference has taken on global proportions, to the extent that we can speak of a globalization of indifference. it is a problem which we, as christians, need to confront.

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