Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 101

abstractions; he no longer suffers
himself to be carried away by sudden impressions, by sensations, he
first generalises all these impressions into paler, cooler ideas, in
order to attach to them the ship of his life and actions. Everything
which makes man stand out in bold relief against the animal depends on
this faculty of volatilising the concrete metaphors into a schema, and
therefore resolving a perception into an idea. For within the range of
those schemata a something becomes possible that never could succeed
under the first perceptual impressions: to build up a pyramidal order
with castes and grades, to create a new world of laws, privileges,
sub-orders, delimitations, which now stands opposite the other
perceptual world of first impressions and assumes the appearance of
being the more fixed, general, known, human of the two and therefore
the regulating and imperative one. 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. He who has been
breathed upon by this coolness will scarcely believe, that the idea
too, bony and hexa-hedral, and permutable as a die, remains however
only as the _residuum of a metaphor,_ and that the illusion of the
artistic metamorphosis of a nerve-stimulus into percepts is, if not
the mother, then the grand-mother of every idea. Now in this game of
dice, "Truth" means to use every die as it is designated, to count its
points carefully, to form exact classifications, and never lo violate
the order of castes and the sequences of rank. Just as the Romans
and Etruscans for their benefit cut up the sky by means of strong
mathematical lines and banned a god as it were into a _templum,_ into a
space limited in this fashion, so every nation has above its head such
a sky of ideas divided up mathematically, and it understands the demand
for truth to mean that every conceptual god is to be looked for only
in _his_ own sphere. One may here well admire man, who succeeded in
piling up an infinitely complex dome of ideas on a movable foundation
and as it were on running water, as a powerful genius of architecture.
Of course in order to obtain hold on such a foundation it must be as
an edifice piled up out of cobwebs, so fragile, as to be carried away
by the waves: so firm, as not to be blown asunder by

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 1
That such free spirits can possibly exist, that our Europe will yet number among her sons of to-morrow or of the day after to-morrow, such a brilliant and enthusiastic company, alive and palpable and not merely, as in my case, fantasms and imaginary shades, I, myself, can by no means doubt.
Page 2
And it is at the same time a malady that can destroy a man, this first outbreak of strength and will for self-destination, self-valuation, this will for free will: and how much illness is forced to the surface in the frantic strivings and singularities with which the freedman, the liberated seeks henceforth to attest his mastery over things! He roves fiercely around, with an unsatisfied longing and whatever objects he may encounter must suffer from the perilous expectancy of his pride; he tears to pieces whatever attracts him.
Page 3
In the background during all his plunging and roaming--for he is as restless and aimless in his course as if lost in a wilderness--is the interrogation mark of a curiosity growing ever more dangerous.
Page 5
great liberation, a riddle which has hitherto lingered, obscure, well worth questioning, almost impalpable, in his memory.
Page 11
He really supposed.
Page 16
Through all these views and opinions the toilsome, steady process of science (which now for the first time begins to celebrate its greatest triumph in the genesis of thought) will definitely work itself out, the result, being, perhaps, to the following effect: That which we now call the world is the result of a crowd of errors and fancies which gradually developed in the general evolution of organic nature, have grown together and been transmitted.
Page 20
In both cases the historical question, with regard to an unmetaphysical disposition in mankind, remains the same.
Page 22
They can now devise better conditions for the advancement of mankind, for their nourishment, training and education, they can administer the earth as an economic power, and, particularly, compare the capacities of men and select them accordingly.
Page 26
Even exceptional men, who can think beyond their own personalities, do not have this general life.
Page 33
Now, at last, is it discovered that this nature, even, cannot be responsible, inasmuch as it is only and wholly a necessary consequence and is synthesised out of the elements and influence of past and present things: therefore, that man is to be made responsible for nothing, neither for his nature, nor his motives, nor his [course of] conduct nor his [particular] acts.
Page 40
54 =Falsehood.
Page 41
Indeed, it may be questioned whether we enlightened ones would become equally competent workers as the result of similar tactics and organization, and equally worthy of admiration as the result of self mastery, indefatigable industry and devotion.
Page 42
Whoever promises somebody to love him always, or to hate him always, or to be ever true to him, promises something that it is out of his power to bestow.
Page 43
=--We should be on our guard against the man who is enraged against us, as against one who has attempted our life, for the fact that we still live consists solely in the inability to kill: were looks sufficient, it would have been all up with us long since.
Page 52
So, too, a community of individuals constrains each one of their number to adopt the same moral or custom.
Page 53
The same effect is felt also at mutual sufferings, in a common danger, in stormy weather.
Page 56
Should not the knowledge that another suffers on our account here, in this case, make the same kind of act, (which, by the way, arouses no qualms of conscience in us) immoral also? But if we had not this knowledge there would be no pleasure in one's own superiority or power, for this pleasure is experienced only in the suffering of another, as in the case of teasing.
Page 59
107 =Non-Responsibility and Non-Guilt.
Page 61
The more one is disposed to interpret away and justify, the less likely he is to look directly at the causes of evil and eliminate them.
Page 66
With such apparatus it is possible to act by means of magic, for the basic principle is that to everything spiritual corresponds something corporeal.