Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

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ist ein Seil, geknüpft zwischen Thier und Übermensch, - ein
Seil über einem Abgrunde.

Ein gefährliches Hinüber, ein gefährliches Auf-dem-Wege, ein
gefährliches Zurückblicken, ein gefährliches Schaudern und

Was gross ist am Menschen, das ist, dass er eine Brücke und kein
Zweck ist: was geliebt werden kann am Menschen, das ist, dass er ein
_Übergang_ und ein _Untergang_ ist.

Ich liebe Die, welche nicht zu leben wissen, es sei denn als
Untergehende, denn es sind die Hinübergehenden.

Ich liebe die grossen Verachtenden, weil sie die grossen Verehrenden
sind und Pfeile der Sehnsucht nach dem andern Ufer.

Ich liebe Die, welche nicht erst hinter den Sternen einen Grund
suchen, unterzugehen und Opfer zu sein: sondern die sich der Erde
opfern, dass die Erde einst der Übermenschen werde.

Ich liebe Den, welcher lebt, damit er erkenne, und welcher erkennen
will, damit einst der Übermensch lebe. Und so will er seinen

Ich liebe Den, welcher arbeitet und erfindet, dass er dem Übermenschen
das Haus baue und zu ihm Erde, Thier und Pflanze vorbereite: denn so
will er seinen Untergang.

Ich liebe Den, welcher seine Tugend liebt: denn Tugend ist Wille zum
Untergang und ein Pfeil der Sehnsucht.

Ich liebe Den, welcher nicht einen Tropfen Geist für sich
zurückbehält, sondern ganz der Geist seiner Tugend sein will: so
schreitet er als Geist über die Brücke.

Ich liebe Den, welcher aus seiner Tugend seinen Hang und sein
Verhängniss macht: so will er um seiner Tugend willen noch leben und
nicht mehr leben.

Ich liebe Den, welcher nicht zu viele Tugenden haben will. Eine Tugend
ist mehr Tugend, als zwei, weil sie mehr Knoten ist, an den sich das
Verhängniss hängt.

Ich liebe Den, dessen Seele sich verschwendet, der nicht Dank haben
will und nicht zurückgiebt: denn er schenkt immer und will sich nicht

Ich liebe Den, welcher sich schämt, wenn der Würfel zu seinem Glücke
fällt und der dann fragt: bin ich denn ein falscher Spieler? - denn er
will zu Grunde gehen.

Ich liebe Den, welcher goldne Worte seinen Thaten voraus wirft
und immer noch mehr hält, als er verspricht: denn er will seinen

Ich liebe Den, welcher die Zukünftigen rechtfertigt und die
Vergangenen erlöst: denn er will an den Gegenwärtigen zu Grunde gehen.

Ich liebe Den, welcher seinen Gott züchtigt, weil er seinen Gott
liebt: denn er muss am Zorne seines Gottes zu Grunde gehen.

Ich liebe Den, dessen Seele tief ist auch in der Verwundung, und der
an einem kleinen Erlebnisse zu Grunde gehen kann: so geht er gerne
über die Brücke.

Ich liebe Den, dessen Seele übervoll ist, so dass er sich selber
vergisst, und alle Dinge in ihm sind: so werden alle Dinge sein

Ich liebe Den,

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Text Comparison with Thoughts out of Season, Part I

Page 0
OSCAR LEVY VOLUME ONE THOUGHTS OUT OF SEASON PART ONE _________________________________________________________________ Of the First Impression of One Thousand Copies this is .
Page 5
There is plenty of time for thought nowadays for a man who does not allow himself to be drawn into that aimless bustle of pleasure business or politics, which is called modern life because outside that life there is--just as outside those noisy Oriental cities-a desert, a calmness, a true and almost majestic leisure, a leisure unprecedented in any age, a leisure in which one may arrive at several conclusions concerning English indifference towards the new thought.
Page 10
This is the reason why they both speak so violently, why they both attack with such bitter fervour the utilitarian and materialistic attitude of English Science, why they both so ironically brush aside the airy and fantastic ideals of German Philosophy--this is why they both loudly declare (to use Disraeli's words) "that we are the slaves of false knowledge; that our memories are filled with ideas that have no origin in truth; that we believe what our fathers credited, who were convinced without a cause; that we study human nature in a charnel house, and, like the nations of the East, pay divine honours to the maniac and the fool.
Page 12
You must forgive this, however, in a Jew, who, while he has been baited for two thousand years by you, likes to turn round now that the opportunity has come, and tries to indulge on his part also in a little bit of that genial pastime.
Page 15
The Franco-German War had only just come to an end, and the keynote of this polemical pamphlet is, "Beware of the intoxication of success.
Page 20
Page 25
Owing to this lack of self-knowledge, he is convinced that his "culture" is the consummate manifestation of real German culture; and, since he everywhere meets with scholars of his own type, since all public institutions, whether schools, universities, or academies, are so organised as to be in complete harmony with his education and needs, wherever he goes he bears with him the triumphant feeling that he is the worthy champion of prevailing German culture, and he frames his pretensions and claims accordingly.
Page 26
Nobody, however, is more disliked by him than the man who regards him as a Philistine, and tells him what he is--namely, the barrier in the way of all powerful men and creators, the labyrinth for all who doubt and go astray, the swamp for all the weak.
Page 27
How could it have been possible for a type like that of the Culture-Philistine to develop? and even granting its development, how was it able to rise to the powerful Position of supreme judge concerning all questions of German culture? How could this have been possible, seeing that a whole procession of grand and heroic figures has already filed past us, whose every movement, the expression of whose every feature, whose questioning voice and burning eye betrayed the one fact, that they were seekers, and that they sought that which the Culture-Philistine had long fancied he had found--to wit, a genuine original German culture? Is there a soil--thus they seemed to ask--a soil that is pure enough, unhandselled enough, of sufficient virgin sanctity, to allow the mind of Germany to build its house upon it? Questioning thus, they wandered through the wilderness, and the woods of wretched ages and narrow conditions, and as seekers they disappeared from our vision; one of them, at an advanced age, was even able to say, in the name of all: "For half a century my life has been hard and bitter enough; I have allowed myself no rest, but have ever striven, sought and done, to the best and to the utmost of my ability.
Page 59
Its first care is to urge the scholar to express his opinions; these it proceeds to mix, dilute, and systematise, and then it administers them to the German people in the form of a bottle of medicine.
Page 67
Page 78
He, however, who dares to overthrow its idols will not shrink, despite all indignation, from telling it to its face that it has forgotten how to distinguish between the quick and the dead, the genuine and the counterfeit, the original and the imitation, between a God and a.
Page 80
Hence the anxiety which every one must feel who, observing the approach of an event, wonders whether those about to witness it will be worthy of it.
Page 86
In the night of these semi-subterranean convulsions a star appeared and glowed high above him with melancholy vehemence; as soon as he recognised it, he named it Fidelity--unselfish fidelity.
Page 96
No greater injustice could.
Page 101
Let us regard this as one of Wagner's answers to the question, What does music mean in our time? for he has a second.
Page 110
However the development of the born dramatist may be pictured, in his ultimate expression he is a being free from all inner barriers and voids: the real, emancipated artist cannot help himself, he must think in the spirit of all the arts.
Page 114
His fight with the opposing world was grim and ghastly, only because it was this same world--this alluring enemy--which he heard speaking out of his own heart, and because he nourished a violent demon in his breast--the demon of resistance.
Page 131
I admire the ability which could describe the grand line of universal passion out of a confusion of passions which all seem to be striking out in different directions: the fact that this was a possible achievement I find demonstrated in every individual act of a Wagnerian drama, which describes the individual history of various characters side by side with a general history of the whole company.
Page 136
He lives like a fugitive, whose will is not to preserve his own life, but to keep a secret-- like an unhappy woman who does.