Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 233

faire un moyen de victoire et de
triomphe.

3. La maladie; comment il faut se comporter à son égard. La liberté de
la mort.

4. L'amour sexuel comme moyen pour atteindre l'idéal (l'aspiration à
périr dans son contraire). L'amour de la divinité qui souffre.

5. La reproduction comme l'acte le plus sacré. Grossesse; création de
l'homme et de la femme qui, dans l'enfant, veulent jouir de leur
_unité_ et élever un monument à leur communion.

6. La pitié comme un danger. Créer les occasions pour que chacun
puisse s'aider lui-même et qu'il soit libre d'accepter d'être aidé.

7. L'éducation vers le _mal_, pour susciter son _propre_ "démon".

8. La guerre _intérieure_, comme "évolutioné.

9. La "conservation de l'espèce" et l'idée de l'éternel Retour.


59.


_Doctrine principale_: parvenir, à chaque degré, à le perfection et au
sentiment du bien-être. Ne pas faire de bonds.
D'abord la législation. Après la promesse du Surhumain, la doctrine de
l'éternel Retour est épouvantable. Maintenant elle est _supportable_!


60.


La vie elle-même a créé cette pensée, la plus difficile pour la vie,
elle veut _dépasser_ son suprême obstacle.
Il faut vouloir s'anéantir pour pouvoir redevenir, - d'un jour à
l'autre. Transformation à travers mille âmes - que ce soit là ta vie,
que ce soit là ta destinée! Et, en fin de compte, _vouloir, encore une
fois, toute cette série!_


61.


Que nous puissions _supporter_ notre immortalité - ce serait là la
chose suprême.


62.


Le moment où j'ai conçu l'éternel Retour est immortel. Et, à cause de
ce moment, je _supporte_ l'éternel Retour.


63.


La doctrine de l'éternel Retour est écrasante, à première vue, pour les
plus nobles; elle est, en apparence, le moyen de les exterminer, - car
il reste les natures plus médiocres et moins nuisibles! "Il faut
étouffer cette doctrine et tuer Zarathoustra."


64.


Hésitation des disciples. "Nous arriverons déjà à nous accommoder de
cette doctrine, mais elle nous servira à _détruire_ le grand nombre!"

Zarathoustra se met à rire: "Vous devez être le marteau, je vous ai
donné le marteau en main."


65.


Je ne vous parle pas, comme je parlerais au peuple. Pour ceux-là la
_première_ chose est de se mépriser et de se détruire, la _seconde_ de
se mépriser et de se détruire les uns les autres!


66.


"Ma volonté de faire le bien me force à me taire tout à fait. Mais ma
volonté du Surhumain m'ordonne de parler et de sacrifier même les amis."
"Je veux façonner et _transformer_, vous et moi, autrement comment le
supporterai-je?"


67.


_Histoire de l'homme supérieur. Le dressage de l'homme meilleur est
infiniment plus douloureux. Démontrer l'idéal des sacrifices
nécessaires

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 0
(Images generously made available by the Hathi Trust.
Page 2
Fortunately I soon learned to separate theological from moral prejudices, and I gave up looking for a _supernatural_ origin of evil.
Page 5
as Tartuffism, as disease, as a misunderstanding; but also morality as a cause, as a remedy, as a stimulant, as a fetter, as a drug), especially as such a knowledge has neither existed up to the present time nor is even now generally desired.
Page 14
ease the priestly mode of valuation can branch off from the knightly aristocratic mode, and then develop into the very antithesis of the latter: special impetus is given to this opposition, by every occasion when the castes of the priests and warriors confront each other with mutual jealousy and cannot agree over the prize.
Page 21
nonchalance and contempt for safety, body, life, and comfort, their awful joy and intense delight in all destruction, in all the ecstasies of victory and cruelty,--all these features become crystallised, for those who suffered thereby in the picture of the "barbarian," of the "evil enemy," perhaps of the "Goth" and of the "Vandal.
Page 37
But especially has the creditor the power of inflicting on the body of the ower all kinds of pain and torture--the power, for instance, of cutting off from it an amount that appeared proportionate to the greatness of the debt;--this point of view resulted in the universal prevalence at an early date of precise schemes of valuation, frequently horrible in the minuteness and meticulosity of their application, _legally_ sanctioned schemes of valuation for individual limbs and parts of the body.
Page 42
Sale and purchase, together with their psychological concomitants, are older than the origins of any form of social organisation and union: it is rather from the most rudimentary form of individual right that the budding consciousness of exchange, commerce, debt, right, obligation, compensation was first transferred to the rudest and most elementary of the social complexes (in their relation.
Page 43
9.
Page 50
" The past general history of punishment, the history of its employment for the most diverse ends, crystallises eventually into a kind of unity, which is difficult to analyse into its parts, and which, it is necessary to emphasise, absolutely defies definition.
Page 60
Owing something to _God_:.
Page 74
But there is not one iota of "virtue" in all this.
Page 82
Not that he perhaps bred this valuation by heredity and propagated it--the contrary is the case.
Page 92
Let me elaborate this hypothesis: I do not for a minute accept the very "pain in the soul" as a real fact, but only as an explanation (a casual explanation) of facts that could not hitherto be precisely formulated; I regard it therefore as something as yet absolutely in the air and devoid of scientific cogency--just a nice fat word in the place of a lean note of interrogation.
Page 93
The _mitigation_ of suffering, every kind of "consoling"--all this manifests itself as his very genius: with what ingenuity has he interpreted his mission of consoler, with what aplomb and audacity has he chosen weapons necessary for the part.
Page 100
.
Page 112
But does all this involve any real.
Page 113
But as for that other school of historians, a perhaps still more "modern" school, a voluptuous and lascivious school which ogles life and the ascetic ideal with equal fervour, which uses the word "artist" as a glove, and has nowadays established a "corner" for itself, in all.
Page 114
the praise given to contemplation; oh, what a thirst do these sweet intellectuals excite even for ascetics and winter landscapes! Nay! The devil take these "contemplative" folk! How much liefer would I wander with those historical Nihilists through the gloomiest, grey, cold mist!––nay, I shall not mind listening (supposing I have to choose) to one who is completely unhistorical and anti-historical (a man, like Dühring for instance, over whose periods a hitherto shy and unavowed species of "beautiful souls" has grown intoxicated in contemporary Germany, _the species anarchistica_ within the educated proletariate).
Page 121
Peasant blood is still the best blood in Germany --for example, Luther, Niebuhr, Bismarck.
Page 125
.