Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 6

der freien Geistes und freien Herzes ist: so ist sein
Kopf nur das Eingeweide seines Herzens, sein Herz aber treibt ihn zum

Ich liebe alle Die, welche schwere Tropfen sind, einzeln fallend aus
der dunklen Wolke, die über den Menschen hängt: sie verkündigen, dass
der Blitz kommt, und gehn als Verkündiger zu Grunde.

Seht, ich bin ein Verkündiger des Blitzes und ein schwerer Tropfen aus
der Wolke: dieser Blitz aber heisst Übermensch. -


Als Zarathustra diese Worte gesprochen hatte, sahe er wieder das Volk
an und schwieg. "Da stehen sie", sprach er zu seinem Herzen, "da
lachen sie: sie verstehen mich nicht, ich bin nicht der Mund für diese

Muss man ihnen erst die Ohren zerschlagen, dass sie lernen, mit den
Augen hören. Muss man rasseln gleich Pauken und Busspredigern? Oder
glauben sie nur dem Stammelnden?

Sie haben etwas, worauf sie stolz sind. Wie nennen sie es doch, was
sie stolz macht? Bildung nennen sie's, es zeichnet sie aus vor den

Drum hören sie ungern von sich das Wort `Verachtung`. So will ich denn
zu ihrem Stolze reden.

So will ich ihnen vom Verächtlichsten sprechen: das aber ist

Und also sprach Zarathustra zum Volke:

Es ist an der Zeit, dass der Mensch sich sein Ziel stecke. Es ist an
der Zeit, dass der Mensch den Keim seiner höchsten Hoffnung pflanze.

Noch ist sein Boden dazu reich genug. Aber dieser Boden wird einst arm
und zahm sein, und kein hoher Baum wird mehr aus ihm wachsen können.

Wehe! Es kommt die Zeit, wo der Mensch nicht mehr den Pfeil seiner
Sehnsucht über den Menschen hinaus wirft, und die Sehne seines Bogens
verlernt hat, zu schwirren!

Ich sage euch: man muss noch Chaos in sich haben, um einen tanzenden
Stern gebären zu können. Ich sage euch: ihr habt noch Chaos in euch.

Wehe! Es kommt die Zeit, wo der Mensch keinen Stern mehr gebären wird.
Wehe! Es kommt die Weit des verächtlichsten Menschen, der sich selber
nicht mehr verachten kann.

Seht! Ich zeige euch _den_letzten_Menschen_.

"Was ist Liebe? Was ist Schöpfung? Was ist Sehnsucht? Was ist Stern" -
so fragt der letzte Mensch und blinzelt.

Die Erde ist dann klein geworden, und auf ihr hüpft der letzte Mensch,
der Alles klein macht. Sein Geschlecht ist unaustilgbar, wie der
Erdfloh; der letzte Mensch lebt am längsten.

"Wir haben das Glück erfunden" - sagen die letzten Menschen und

Sie haben den Gegenden verlassen, wo es hart war zu leben: denn man
braucht Wärme. Man liebt noch den Nachbar und reibt sich an ihm: denn
man braucht Wärme.

Krankwerden und Misstrauen-haben gilt ihnen sündhaft: man geht achtsam
einher. Ein Thor, der noch über Steine oder Menschen stolpert!


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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 18
In so far as that primal cause is the same in all men, the _tonal subsoil_ is also the common one, comprehensible beyond the difference of language.
Page 19
If we have characterised at all correctly the Apollonian in opposition to the Dionysean, then the thought which attributes to the metaphor, the idea, the appearance, in some way the power of producing out of itself the tone, must appear to us strangely wrong.
Page 38
" Whoever on the contrary finds any pleasure at all in great men finds pleasure also in such systems, be they ever so erroneous, for they all have in them one point which is irrefutable, a personal touch, and colour; one can use them in order to form a picture of the philosopher, just as from a plant growing in a certain place one can form conclusions as to the soil.
Page 39
There are opponents of philosophy, and one does well to listen to them; especially if they dissuade the distempered heads of Germans from metaphysics and on the other hand preach to them purification through the Physis, as Goethe did, or healing through Music, as Wagner.
Page 43
In his ideology are united Socratian, Pythagorean, and Heraclitean elements, and for this reason it is no typically pure phenomenon.
Page 45
Nobody dare venture to fulfil in himself the law of philosophy, nobody lives philosophically, with that simple manly faith which compelled an Ancient, wherever he was, whatever he did, to deport himself as a Stoic, when he had once pledged his faith to the Stoa.
Page 48
The Greek word which designates the Sage belongs etymologically to _sapio,_ I taste, _sapiens,_ the tasting one, _sisyphos,_ the man of the most delicate taste; the peculiar art of the philosopher therefore consists, according to the opinion of the people, in a delicate selective judgment by taste, by discernment, by significant differentiation.
Page 51
This last unity in that Indefinite, the mother-womb of all things, can, it is true, be designated only negatively by man, as something to which no predicate out of the existing world of Becoming can be allotted, and might be considered a peer to the Kantian "Thing-in-itself.
Page 53
When has sacrilege, when has apostasy manifested itself in inviolable forms, in laws esteemed sacred? Where injustice sways, there is caprice, disorder, irregularity, contradiction; where however Law and Zeus' daughter, Dike, rule alone, as in this world, how could the sphere of guilt, of expiation, of judgment, and as it were the place of execution of all condemned ones be there?" From this intuition Heraclitus took two coherent negations, which are put into the right light only by a comparison with the propositions of his predecessor.
Page 55
The common people of course think to recognise something rigid, completed, consistent; but the fact of the matter is that at any instant, bright and dark, sour and sweet are side by side and attached to one another like two wrestlers of whom sometimes the one succeeds, sometimes the other.
Page 62
Such men live in their own solar-system--one has to look for them there.
Page 64
The first period in Parmenides' own philosophising bears still the signature of Anaximander; this period produced a detailed philosophic-physical system as answer to Anaximander's questions.
Page 69
On the whole the proposition is valid: Everything about which it can be said: "it has been" or "it will be" does not exist; about the "Existent" however it can never be said "it does not exist.
Page 77
The delicate question must be raised: if there are many substances, and if these many move, what moves them? Do they move one another? Or is it perhaps only gravitation? Or are there magic forces of attraction and repulsion within the things themselves? Or does the cause of motion lie outside these many real substances? Or putting the question more pointedly: if two things show a succession, a mutual change of position, does that originate from themselves? And is this to be explained mechanically or magically? Or if this should not be the case is it a third something which moves them? It is a sorry problem, for Parmenides would still have been able to prove against Anaxagoras the impossibility of motion, even granted that there are many substances.
Page 79
If the "Red" had been taken strictly as "Red," as the real substance itself, therefore without that substratum, then Anaxagoras would certainly not have dared to speak of an effect of the "Red" upon other substances, perhaps even with the phrase that the "Red-In-Itself" was transmitting the impact received from the "Fleshy-In-Itself.
Page 82
" This "Mind-In-Itself" alone among all substances had Free-will,--a grand discernment! This Mind was able at any odd time to begin with the motion of the things outside it; on the other hand for ages and ages it could occupy itself with itself--in short Anaxagoras was allowed to assume a _first_ moment of motion in some primeval age, as the _Chalaza_ of all so-called Becoming; _i.
Page 85
Mind, which alone has motion in Itself, alone possesses ruling power in this world and shows it through moving the grains of matter.
Page 86
This Motion itself is the means of the Nous, Its goal would be the perfect segregation of the homogeneous, a goal up to the present not yet attained, because the disorder and the mixture in the beginning was infinite.
Page 94
Page 101
Whereas every metaphor of perception is individual and without its equal and therefore knows how to escape all attempts to classify it, the great "edifice of ideas shows the rigid regularity of a Roman Columbarium and in logic breathes forth the sternness and coolness which we find in mathematics.