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All the systems of morals which address themselves with a view to their “happiness,” as it is called—what else are they but suggestions for behaviour adapted to the degree of danger from themselves in which the individuals live; recipes for their passions, their good and bad propensities, insofar as such have the Will to Power ↖ Beyond Good and Evil ↖ Nietzschean Concepts ↖ Will Concepts and would like to play the master; small and great expediencies and elaborations, permeated with the musty odour of old family medicines and old-wife wisdom; all of them grotesque and absurd in their form—because they address themselves to “all,” because they generalize where generalization is not authorized; all of them speaking unconditionally, and taking themselves unconditionally; all of them flavoured not merely with one grain of salt, but rather endurable only, and sometimes even seductive, when they are over-spiced and begin to smell dangerously, especially of “the other world.” That is all of little value when estimated intellectually, and is far from being “science,” much less “wisdom”; but, repeated once more, and three times repeated, it is expediency, expediency, expediency, mixed with stupidity, stupidity, stupidity—whether it be the indifference and statuesque coldness towards the heated folly of the emotions, which the Stoics ↖ Beyond Good and Evil ↖ Philosophical Schools advised and fostered; or the no-more-laughing and no-more-weeping of Spinoza ↖ Beyond Good and Evil ↖ Philosophers , the destruction of the emotions by their analysis and vivisection, which he recommended so naively; or the lowering of the emotions to an innocent mean at which they may be satisfied, the Aristotelianism of morals; or even morality as the enjoyment of the emotions in a voluntary attenuation and spiritualization by the symbolism of art, perhaps as music, or as love of God, and of mankind for God’s sake—for in religion the passions are once more enfranchised, provided that … ; or, finally, even the complaisant and wanton surrender to the emotions, as has been taught by Hafis and Goethe ↖ Beyond Good and Evil ↖ People , the bold letting-go of the reins, the spiritual and corporeal licentia morum in the exceptional cases of wise old codgers and drunkards, with whom it “no longer has much danger.”—This also for the chapter: “ Morals as Timidity ↖ Beyond Good and Evil ↖ Moral Systems .”