By having pity, you are deifying weakness, dragging us down to the lowest common denominator
Christianity is called the religion of pity. — Pity is the opposite of the tonic affects that heighten the energy of vital feelings: pity has a depressive effect. You lose strength when you pity. And pity further intensifies and multiplies the loss of strength which in itself brings suffering to life. Pity makes suffering into something infectious; sometimes it can even cause a total loss of life and of vital energy wildly disproportionate to the magnitude of the cause …).
That is the first point to be made; but there is a more significant one. The mortal dangers of pity will be much more apparent if you measure pity according to the value of the reactions it tends to produce. By and large, pity runs counter to the law of development, which is the law of selection. Pity preserves things that are ripe for decline, it defends things that have been disowned and condemned by life, and it gives a depressive and questionable character to life itself by keeping alive an abundance of failures of every type. People have dared to call pity a virtue (— in every noble morality it is considered a weakness —); people have gone even further, making it into the virtue, the foundation and source of all virtues, — but of course you always have to keep in mind that this was the perspective of a nihilistic philosophy that inscribed the negation of lift on its shield. Schopenhauer was right here: pity negates life, it makes life worthy of negation, — pity is the practice of nihilism. Once more: this depressive and contagious instinct runs counter to the instincts that preserve and enhance the value of life: by multiplying misery just as much as by conserving everything miserable, pity is one of the main tools used to increase decadence — pity wins people over to nothingness! . . . You do not say 'nothingness': instead you say 'the beyond'; or 'God' or 'the true life'; or nirvana, salvation, blessedness… This innocent rhetoric from the realm of religious-moral idiosyncrasy suddenly appears much less innocent when you see precisely which tendencies are wrapped up inside these sublime words: tendencies hostile to life. Schopenhauer was hostile to life: which is why he considered pity a virtue ... Aristotle famously saw pity as a dangerous pathology that should be purged from the system every once in a while: he thought of tragedy as a purgative. In fact, the instincts of life should lead people to try to find a remedy for the sort of pathological and dangerous accumulation of pity you see in the case of Schopenhauer (and, unfortunately, in the case of our whole literary and artistic decadence from St Petersburg to Paris, from Tolstoy to Wagner), to prick it and make it burst ... In the middle of our unhealthy modernity, nothing is less healthy than Christian pity. To be the doctor here, to be merciless here, to guide the blade here - this is for us to do, this is our love for humanity, this is what makes us philosophers, we Hyperboreans! [ed. In Greek mythology the Hyperboreans were a race of giants who lived "beyond the North Wind"]
Most people mistakenly believe that all you have to do to stop working is not work. The inventors of the ...
Humans are amphibians—half spirit and half animal. (The Enemy's determination to produce such a revolting hybrid was one of the things that determined Our Father to withdraw his support from Him.) As spirits they belong to the eternal world, but as animals they inhabit time. This means that while their spirit can be directed to an eternal object, their bodies, passions, and imaginations are in continual change, for to be in time means to change.
Their nearest approach to constancy, therefore, is undulation—the repeated return to a level from which they repeatedly fall back, a series of troughs and peaks. If you had watched your patient carefully you would have seen this undulation in every de-partment of his life—his interest in his work, his affection for his friends, his physical appetites, all go up and down. As long as he lives on earth periods of emotional and bodily richness and liveliness will alternate with periods of numbness and poverty.
The dryness and dullness through which your patient is now going are not, as you fondly suppose, your workmanship; they are merely a natural phenomenon which will do us no good unless you make a good use of it.
One of the great tragedies of mankind is that morality has been hijacked by religion. So now people assume that religion and have a necessary connection. But the basis of morality is really very simple and doesn't require religion at all. It's this: "Don't do unto anybody else what you wouldn't like to be done to you." It seems to me that that's all there is to it.