Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 231

de l'oeuvre. - De même que toute volonté suppose un but, de
même _l'homme suppose un être_, qui n'est pas présent, mais qui
présente le but de son existence. C'est là la liberté de toute
volonté! Dans le _but_ réside l'amour, la vénération, la vision de ce
qui est parfait, le désir.


Ma revendication: créer des êtres qui sont élevés au-dessus de toute
l'espèce "homme": il faut sacrifier à ce but soi-même et le "prochain".

La morale qui a dominé jusqu'à présent avait ses limites dans l'espèce:
toutes les morales ont été utiles en ce sens qu'elles ont donné
_d'abord_ à l'espèce une stabilité absolue: dès que cette stabilité est
atteinte, le but peut être placé plus haut.

L'un des mouvements est inconditionné: le nivellement de l'humanité,
les grandes fourmilières humaines, etc.

L'autre mouvement, mon mouvement, est, au contraire, l'accentuation de
tous les contrastes et de tous les abîmes, la suppression de l'égalité,
la création d'êtres tout-puissants.

Celui-là engendre le dernier homme, mon mouvement engendre le
Surhumain. Ce n'est _nullement_ le but de considérer la dernière
espèce comme si elle devait être la maîtresse de la première. Tout au
contraire les deux espèces doivent coexister, - d'une manière aussi
séparée que possible; l'une _ne se préoccupant pas de l'autre, à
l'exemple des dieux épicuriens_.


L'antipode du _Surhumain_, c'est le _dernier homme_: je les ai créés en
même temps.


Plus l'individu est libre et déterminé, plus son amour a _d'exigences_:
enfin il finit par aspirer au Surhumain, parce que tout le reste ne
_satisfait_ pas son amour.


Au milieu de la voie naît le Surhumain.


J'étais inquiet au milieu des hommes; j'avais le désir de vivre parmi
les hommes et rien ne pouvait me satisfaire. Alors je me suis rendu
dans la solitude et j'ai créé le Surhumain. Et lorsque je l'eus créé,
j'ai drapé autour de lui le grand voile de devenir et j'ai laissé luire
sur lui la clarté de Midi.


"Nous voulons créer un être", nous voulons tous y prendre part, nous
voulons l'aimer, nous voulons tous le couvert - et, _à cause de lui_,
nous honorer et nous estimer.

Il faut que nous ayons un _but_ à cause duquel nous nous aimions tous
les uns les autres! _Tous_ les autres buts sont dignes d'être détruits!


_Les plus forts de corps et d'âme sont les meilleurs_ - principe pour
Zarathoustra. Déduire d'eux la morale supérieure, celle des créateurs
- Zarathoustra veut _refaire_ l'homme à son image - ceci est sa loyauté.


Zarathoustra apparaît au génie comme _l'incarnation_ de sa pensée.


La solitude est nécessaire _pour un temps_ afin que l'être s'amplifie
et s'imprègne

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--Why do we fear and dread a possible return to barbarism? Is it because it would make people less happy than they are now? Certainly not! the barbarians of all ages possessed more happiness than we do: let us not deceive ourselves on this point!--but our impulse towards knowledge is too widely developed to allow us to value happiness without knowledge, or the happiness of a strong and fixed delusion: it is painful to us even to imagine such a state of things! Our restless pursuit of discoveries and divinations has become for us as attractive and indispensable as hapless love to the lover, which on no account would he exchange for indifference,--nay, perhaps we, too, are hapless lovers! Knowledge within us has developed into a passion, which does not shrink from any sacrifice, and at bottom fears nothing but its own extinction.
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A third, whose whole person is permeated with nobility of feeling, has also the most noble storm and stress: and in this state he represents Nature in her state of savageness and beauty, and stands only one degree lower than Nature in her periods of greatness and serenity, which he usually represents.
Page 210
Thus in this indirect manner we must provide for and watch over the good of all; and the frame of mind, the mood in which we live, is a kind of soothing oil which spreads far around us on the restless souls.
Page 213
We understand so little, however, and are so insufficiently informed, that it rarely happens that we seize upon a thing and make ourselves lovable at the same time,--on the contrary we pass through cities, nature, and history with stiffness and indifference, at.