Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 54

en elle
de la volonté d'engendrer.

Cette volonté m'a attiré loin de Dieu et des Dieux; qu'y aurait-il donc
à créer, s'il y avait des Dieux?

Mais mon ardente volonté de créer me pousse sans cesse vers les hommes;
ainsi le marteau est poussé vers la pierre.

Hélas! ô hommes, une statue sommeille pour moi dans la pierre, la
statue de mes statues! Hélas! pourquoi faut-il qu'elle dorme dans la
pierre la plus affreuse et la plus dure!

Maintenant mon marteau frappe cruellement contre cette prison. La
pierre se morcelle: que m'importe?

Je veux achever cette statue: car une ombre m'a visité - la chose la
plus silencieuse et la plus légère est venue auprès de moi!

La beauté du Surhumain m'a visité comme une ombre. Hélas, mes frères!
Que m'importent encore - les Dieux! -

Ainsi parlait Zarathoustra.


Mes amis, des paroles moqueuses sont venues aux oreilles de votre ami:
"Voyez donc Zarathoustra! Ne passe-t-il pas au milieu de nous comme si
nous étions des bêtes?"

Mais vaudrait mieux dire: "Celui qui cherche la connaissance passe au
milieu des hommes, comme on passe parmi les bêtes."

Celui qui cherche la connaissance appelle l'homme: la bête aux joues

Pourquoi lui a-t-il donné ce nom? N'est-ce pas parce l'homme a eu
honte trop souvent?

mes amis! Ainsi parle celui qui cherche la connaissance: honte, honte,
honte - c'est là l'histoire de l'homme!

Et c'est pourquoi l'homme noble s'impose de ne pas humilier les autres
hommes: il s'impose la pudeur de tout ce qui souffre.

En vérité, je ne les aime pas, les miséricordieux qui cherchent la
béatitude dans leur pitié: ils sont trop dépourvus de pudeur.

S'il faut que je sois miséricordieux, je ne veux au moins pas que l'on
dise que je le suis; et quand je le suis que ce soit à distance

J'aime bien aussi à voiler ma face et à m'enfuir avant d'être reconnu:
faites de même, mes amis!

Que ma destinée m'amène toujours sur mon chemin de ceux qui, comme
vous, ne souffrent pas, et de ceux aussi avec qui je _puisse_ partager
espoirs, repas et miel!

En vérité, j'ai fait ceci et cela pour ceux qui souffrent: mais il m'a
toujours semblé faire mieux, quand j'apprenais à mieux me réjouir.

Depuis qu'il y a des hommes, l'homme s'est trop peu réjoui. Ceci seul,
mes frères, est notre péché originel.

Et lorsque nous apprenons à mieux nous réjouir, c'est alors que nous
désapprenons de faire du mal aux autres et d'inventer des douleurs.

C'est pourquoi je me lave les mains quand elles ont aidé celui qui
souffre. C'est pourquoi je m'essuie

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Text Comparison with Thoughts Out of Season, Part II

Page 8
But that question to which we have heard the first answer, is capable of another; also a "no," but on different grounds.
Page 11
For they wish but one thing: to live at any cost.
Page 22
He must obviously be measured by his thoughts and feelings, which are now expressed in his books; if only the books did not, more than ever, raise the doubt whether the famous inward life is still really sitting in its inaccessible shrine.
Page 30
Yet I think one only hears the overtones of the original historical note: its rough powerful quality can be no longer guessed from these thin and shrill vibrations.
Page 35
The unrestrained historical sense, pushed to its logical extreme, uproots the future, because it destroys illusions and robs existing things.
Page 43
For the origin of historical culture, and of its absolutely radical antagonism to the spirit of a new time and a "modern consciousness," must itself be known by a historical process.
Page 45
rondo,--or rather, as simply superfluous.
Page 55
" Whether the dangers of our life and culture come from these dreary, toothless old men, or from the so-called "men" of Hartmann, we have the right to defend our youth with tooth and claw against both of them, and never tire of saving the future from these false prophets.
Page 63
He was right; men are more slothful than timid, and their greatest fear is of the burdens that an uncompromising honesty and nakedness of speech and action would lay on them.
Page 69
His inherited fear of naturalism, and its more recent attraction for him, his desire to come to rest somewhere, while in the impotence of his intellect he swings backwards and forwards between the "good" and the "better" course--all this argues an instability in the modern mind that condemns it to be without joy or fruit.
Page 78
He teaches us to distinguish between the true and the apparent furtherance of man's happiness: how neither the attainment of riches, nor honour, nor learning, can raise the individual from his deep despair at his unworthiness; and how the quest for these good things can only have meaning through a universal end that transcends and explains them;--the gaining of power to aid our physical nature by them and, as far as may be, correct its folly and awkwardness.
Page 101
the inner side to be judged from the outer.
Page 102
And if, unfortunately, a good many Germans will allow themselves to be thus moulded, one must continually say to them, till at last they listen:--"The old German way is no longer yours: it was hard, rough, and full of resistance; but it is still the most valuable material--one which only the greatest modellers can work with, for they alone are worthy to use it.
Page 105
And this makes him seem even pathetic.
Page 111
In this way he has gradually become famous, and I should think more have heard his name than Hegel's; and, for all that, he is still a solitary being, who has failed of his effect.
Page 112
But the proud republican character of his father rescued him from her and gave.
Page 117
Must he not appear to know more than he does, and speak, before an unknown audience, of things that he could mention without risk only to his most intimate friends? And above all, does he not surrender the precious freedom of following his genius when and wherever it call him, by the mere fact of being bound to think at stated times on a fixed subject? And before young men, too! Is not such thinking in its nature emasculate? And suppose he felt some day that he had no ideas just then--and yet must.
Page 118
The genius looks purely and lovingly on existence, like a poet, and cannot dive too deep into it;--and nothing is more abhorrent to him than to burrow among the innumerable strange and wrong-headed opinions.
Page 120
The mass of a system attracts the young and impresses the unwary; but cultivated people are very dubious about it.
Page 123
The state needs no more the sanction of philosophy, and philosophy has thus become superfluous to it.