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Vanity as an Anti-Social Aftergrowth.—As men, for the sake of security, have made themselves equal in order to found communities, but as also this conception is imposed by a sort of constraint and is entirely opposed to the instincts of the individual, so, the more universal security is guaranteed, the more do new offshoots of the old instinct for predominance appear. Such offshoots appear in the setting-up of class distinctions, in the demand for professional dignities and privileges, and, generally speaking, in vanity (manners, dress, speech, and so forth). So soon as danger to the community is apparent, the majority, who were unable to assert their preponderance in a time of universal peace, once more bring about the condition of equality, and for the time being the absurd privileges and vanities disappear. If the community, however, collapses utterly and anarchy reigns supreme, there arises the state of nature: an absolutely ruthless inequality as recounted by Thucydides in the case of Corcyra. Neither a natural justice nor a natural injustice exists.
Vanity as an Anti-Social Aftergrowth.—As men, for the sake of security, have made themselves equal in order to found communities, but as also this conception is imposed by a sort of constraint and is entirely opposed to the instincts of the individual, so, the more universal security is guaranteed, the more do new offshoots of the old instinct for predominance appear. Such offshoots appear in the setting-up of class distinctions, in the demand for professional dignities and privileges, and, generally speaking, in vanity (manners, dress, speech, and so forth). So soon as danger to the community is apparent, the majority, who were unable to assert their preponderance in a time of universal peace, once more bring about the condition of equality, and for the time being the absurd privileges and vanities disappear. If the community, however, collapses utterly and anarchy reigns supreme, there arises the state of nature: an absolutely ruthless inequality as recounted by Thucydides in the case of Corcyra. Neither a natural justice nor a natural injustice exists.
Approximate author period: c. 1872 AD · industrial
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- Author or tradition
- Friedrich Nietzsche
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- Approximate author period: c. 1872 AD · industrial
author lifetime midpoint (1844–1900); not quotation composition date
An author lifetime, approximate period or collection date is not necessarily the date when these words were first written or spoken. - Recorded source
- Human, All-Too-Human, Part 2 (1913 English edition) (1913 AD)
The Wanderer and His Shadow, complete printed aphorism 31; Paul V. Cohn translation; New York: The MacMillan Company,1913
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Author of Human, All-Too-Human, here represented by complete numbered passages in Helen Zimmern’s 1909 and Paul V. Cohn’s 1913 English editions. Catalogue lifetime 1844–1900; historical philosophical arguments and dated viewpoints require context, rather than treating every sentence as general advice.
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