Beyond Good and Evil

By Friedrich Nietzsche

Page 119

commonwealth, but
as the SIGNIFICANCE and highest justification thereof--that it should
therefore accept with a good conscience the sacrifice of a legion
of individuals, who, FOR ITS SAKE, must be suppressed and reduced to
imperfect men, to slaves and instruments. Its fundamental belief must
be precisely that society is NOT allowed to exist for its own sake, but
only as a foundation and scaffolding, by means of which a select class
of beings may be able to elevate themselves to their higher duties, and
in general to a higher EXISTENCE: like those sun-seeking climbing plants
in Java--they are called Sipo Matador,--which encircle an oak so
long and so often with their arms, until at last, high above it, but
supported by it, they can unfold their tops in the open light, and
exhibit their happiness.

259. To refrain mutually from injury, from violence, from exploitation,
and put one's will on a par with that of others: this may result in a
certain rough sense in good conduct among individuals when the necessary
conditions are given (namely, the actual similarity of the individuals
in amount of force and degree of worth, and their co-relation within one
organization). As soon, however, as one wished to take this principle
more generally, and if possible even as the FUNDAMENTAL PRINCIPLE OF
SOCIETY, it would immediately disclose what it really is--namely, a Will
to the DENIAL of life, a principle of dissolution and decay. Here one
must think profoundly to the very basis and resist all sentimental
weakness: life itself is ESSENTIALLY appropriation, injury, conquest
of the strange and weak, suppression, severity, obtrusion of
peculiar forms, incorporation, and at the least, putting it mildest,
exploitation;--but why should one for ever use precisely these words
on which for ages a disparaging purpose has been stamped? Even the
organization within which, as was previously supposed, the
individuals treat each other as equal--it takes place in every
healthy aristocracy--must itself, if it be a living and not a dying
organization, do all that towards other bodies, which the individuals
within it refrain from doing to each other it will have to be the
incarnated Will to Power, it will endeavour to grow, to gain ground,
attract to itself and acquire ascendancy--not owing to any morality or
immorality, but because it LIVES, and because life IS precisely Will to
Power. On no point, however, is the ordinary consciousness of Europeans
more unwilling to be corrected than on this matter, people now rave
everywhere, even under the guise of science, about coming conditions of
society in which "the exploiting character" is to be absent--that sounds
to my ears as if

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Text Comparison with Homer and Classical Philology

Page 0
Page 1
For opponents of this sort, however, philology is merely a useless, harmless, and inoffensive pastime, an object of laughter and not of hate.
Page 2
Schiller upbraided the philologists with having scattered Homer's laurel crown to the winds.
Page 3
Let us talk as we will about the unattainability of this goal, and even designate the goal itself as an illogical pretension--the aspiration for it is very real; and I should like to try to make it clear by an example that the most significant steps of classical philology never lead away from the ideal antiquity, but to it; and that, just when people are speaking unwarrantably of the overthrow of sacred shrines, new and more worthy altars are being erected.
Page 4
Friedrich August Wolf has exactly indicated the spot where Greek antiquity dropped the question.
Page 5
Homer was for him the flawless and untiring artist who knew his end and the means to attain it; but there is still a trace of infantile criticism to be found in Aristotle--i.
Page 6
The conception of popular poetry seemed to lead like a bridge over this problem--a deeper and more original power than that of every single creative individual was said.
Page 7
The first school, on the other.
Page 8
The masses have never experienced more flattering treatment than in thus having the laurel of.
Page 9
With the superstition which presupposes poetising masses is connected another: that popular poetry is limited to one particular period of a people's history and afterwards dies out--which indeed follows as a consequence of the first superstition I have mentioned.
Page 10
, it must be deduced from principles--why this or that individuality appears in this way and not in that.
Page 11
Where, however, a poet is unable to observe artistically with a single glance,.
Page 12
The _Iliad_ is not a garland, but a bunch of flowers.
Page 13
But I have also, I imagine, recalled two facts to those friends of antiquity who take such delight in accusing us philologists of lack of piety for great conceptions and an unproductive zeal for destruction.
Page 14
this statement was, unfortunately, not justified.
Page 15
Now, therefore, that I have enunciated my philological creed, I trust you will give me cause to hope that I shall no longer be a stranger among you: give me the assurance that in working with you towards this end I am worthily fulfilling the confidence with which the highest authorities of this community have honoured me.