On the Genealogy of Morals

In the third essay, Nietzsche examines ascetic ideals, which include the values of self-discipline and self-denial, as the outcome of “slave morality” and the product of the influence of Christianity. All humans need to feel that their lives have an essential purpose; Nietzsche claims that ascetic ideals are the natural result of the desire for meaning.

Nietzsche uses the German composer Richard Wagner (See: Key Figures) as an example of an artist who succumbed to ascetic ideals, thereby denying and destroying his own talent. Wagner’s final opera Parsifal advocates for values like chastity and purity. Nietzsche seeks to understand how a talented musician could turn away from himself, a feature that Nietzsche claims is the inevitable result of the ascetic ideal. Artists always look beyond themselves for inspiration:

They have always been the servants of some morality, philosophy or religion, quite apart from the fact that unfortunately they have often been the sniveling courtiers of their clients and patrons, always courting the rich and powerful parties that are well established or ascendant (88).

Nietzsche suggests that artists often either look to morality or to their patrons for this source of inspiration. Wagner was inspired by philosophy and the idea that music was the sovereign art. The immense value he placed on music caused him to see himself as a priest of the discipline. Nietzsche argues that this is what happens when art is considered through the lens of the observer rather than through the lens of the artist. Art for the observer is too interested in perceptions of beauty and a denial of will; chastity and ascetic ideals emerge in the fruitless pursuit of perfect beauty, free from sensuality or sexuality.

Many philosophers seem to hold a hatred of sensuality. Nietzsche cites Arthur Schopenhauer (See: Key Figures), whom he claims saw sexuality as the enemy of his academic work. Self-discipline and self-denial were viewed as key to a deeply intellectual lifestyle, one marked by total independence, including independence from romantic and sexual relationships. Ascetic ideals create a framework for philosophers to live away from society and noise, allowing them to create and think more independently. Nietzsche argues that this is a trap: Ascetic ideals do not destroy sensuality. Instead, sensuality is forced to manifest as pride and power. Everything in modern life—including humans’ turn away from religion, the destruction of nature, and the development of science—is a testament to the pride of humanity. The more secure people feel in their purpose, the more damage they inflict upon themselves and others. Nietzsche cautions that one should never look at ascetic ideals as virtues, even if they lend the philosopher power or pride—they are merely values of a morality that has been shaped by personal need and societal context.

Since ascetic ideals created space for people to live more contemplative and thoughtful lives, it was natural that they would soon confront the meaninglessness of existence. Nietzsche explains that whenever humans feel pain, they need to blame something or someone. The easiest place to look is inward; humans begin to be suspicious of themselves and find refuge in asceticism once more. They become ascetic priests, developing systems of meaning that are brought to life through self-denial. Instead of focusing on meaninglessness, they turn their attention to their own errors and enter a cycle of continuously reflecting upon and correcting their own actions.

Nietzsche cautions that ascetic ideals turn life against itself. The ascetic priest is the enemy; he denies life while giving the illusion of affirming it. He obtains power from the sick and ailing by living among them and leading them. This only works if he is like them and believes in the meaning he teaches. When his followers begin to turn to their resentment toward one another, he redirects their anger toward their own failings. This is the origin of the concept of “sin.” Pleasure is found in giving and caring for others, developing a sense of community. This takes the focus away from the suffering and despair of existence and establishes human consciousness busily engaged in routine, self-assessment, and community. Life becomes interesting because it is enveloped in the drama of “the sinner” and the pursuit of heavenly reward.

Nietzsche then asks what this means as humans abandon religious belief. The philosopher predicts that as society moves away from religion, it will find it has found ascetic ideals in other disciplines. One area, argues Nietzsche, that has been pervaded by ascetic ideals is science. The reason for this is science’s continuous pursuit to uncover truth—a concept that Nietzsche argues does not exist with absolution.