(1) That all _pain_ and _unhappiness_ should have been falsified by being associated with what is wrong (guilt). (Thus pain was robbed of its innocence.) (2) That all _strong emotions_ (wantonness, voluptuousness, triumph, pride, audacity, knowledge, assurance, and happiness in itself) were branded as sinful, as seductive, and as suspicious. (3) That _feelings of weakness,_ inner acts of cowardice, lack of personal courage, should have decked themselves in the most beautiful words, and have been taught as desirable in the highest degree. (4) That _greatness_ in man should have been given the meaning of disinterestedness, self-sacrifice for another's good, for other people; that even in the scientist and the artist, the _elimination of the individual personality_ is presented as the cause of the greatest knowledge and ability. (5) That _love_ should have been twisted round to mean submission (and altruism), whereas it is in reality an act of appropriation or of bestowal, resulting in the last case from a superabundance in the wealth of a given personality. Only the _wholest_ people can love; the disinterested ones, the "objective" ones, are the worst lovers (just ask the girls!). This principle also applies to the love of God or of the "home country": a man must be able to rely absolutely upon himself. (Egotism may be regarded as the _pre-eminence of the ego,_ altruism as the _pre-eminence of others_.) (6) Life regarded as a punishment (happiness as a means of seduction); the passions regarded as devilish; confidence in one's self as godless. _The whole of psychology is a psychology of obstacles,_ a sort of _barricade_ built out of fear; on the one hand we find the masses (the botched and bungled, the mediocre) defending themselves, by means of it, against the _strong_ (and finally _destroying_ them in their growth ...); on the other hand, we find all the instincts with which these classes are best able to prosper, sanctified and alone held in honour by them. Let anyone examine the Jewish priesthood. 297. _The vestiges of the depreciation of Nature_ through moral transcendence: The value of disinterestedness, the cult of altruism; the belief in a reward in the play of natural consequences; the belief in "goodness" and in genius itself, as if the one, like the other, were the _result of disinterestedness_; the continuation of the Church's sanction of the life of the citizen; the absolutely deliberate misunderstanding of history (as a means of educating up to morality) or pessimism in the attitude taken up towards history (the latter is just as much a result of the depreciation of Nature, as is that _pseudo-justification_ of history, that refusal to see history as the pessimist _sees_ it). 298.