Book Two: A Criticism of the Highest Values That Have Prevailed Hitherto
V: Concerning the Slander of the so-called Evil Qualities§377 Falsity. Every sovereign instinct makes the others its instruments, its retainers and its sycophants: it never allows itself to be called by its more hateful name: and it brooks no terms of praise in which it cannot indirectly find its share. Around every sovereign instinct all praise and blame in general crystallises into a rigorous form of ceremonial and etiquette. This is one of the causes of falsity.
Every instinct which aspires to dominance, but which finds itself under a yoke, requisitions all the most beautiful names and the most generally accepted values to strengthen it and to support its self-esteem and this explains why as a rule it dares to come forward under the name of the “master” it is combating and from whom it would be free (for instance, under the domination of Christian values, the desires of the flesh and of power act in this way). This is the other cause of falsity.
In both cases complete naiveté reigns: the falseness never even occurs to the mind of those concerned. It is the sign of a broken instinct when man sees the motive force and its “expression” (“the mask”) as separate things — it is a sign of inner contradiction and is much less formidable. Absolute innocence in bearing, word and passion, a “good conscience” in falseness and the certainty wherewith all the grandest and most pompous words and attitudes are appropriated — all these things are necessary for victory.
In the other case: that is to say, when extreme clear-sightedness is present, the genius of the actor is needful as well as tremendous discipline in self-control, if victory is to be achieved. That is why priests are the cleverest and most conscious hypocrites; and then come princes, in whom their position in life and their antecedents account for a certain histrionic gift. Society men and diplomatists come third and women fourth.
Basic idea; Falsity seems so deep, so many-sided and the will is directed so inexorably against perfect self-knowledge and accurate self-classification, that one is very probably right in supposing that Truth and the will to truth are perhaps something quite different and only disguises. (The need for faith is the greatest obstacle in the way of truthfulness).