Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 104

to contradict one another.
How little does this resemble a product of fancy, for if it were one
it would necessarily betray somewhere its nature of appearance and
unreality. Against this it may be objected in the first place that if
each of us had for himself a different sensibility, if we ourselves
were only able to perceive sometimes as a bird, sometimes as a worm,
sometimes as a plant, or if one of us saw the same stimulus as red,
another as blue, if a third person even perceived it as a tone, then
nobody would talk of such an orderliness of nature, but would conceive
of her only as an extremely subjective structure. Secondly, what is,
for us in general, a law of nature? It is not known in itself but
only in its effects, that is to say in its relations to other laws
of nature, which again are known to us only as sums of relations.
Therefore all these relations refer only one to another and are
absolutely incomprehensible to us in their essence; only that which we
add: time, space, _i.e.,_ relations of sequence and numbers, are really
known to us in them. Everything wonderful, however, that we marvel
at in the laws of nature, everything that demands an explanation and
might seduce us into distrusting idealism, lies really and solely in
the mathematical rigour and inviolability of the conceptions of time
and space. These however we produce within ourselves and throw them
forth with that necessity with which the spider spins; since we are
compelled to conceive all things under these forms only, then it is no
longer wonderful that in all things we actually conceive none but these
forms: for they all must bear within themselves the laws of number,
and this very idea of number is the most marvellous in all things. All
obedience to law which impresses us so forcibly in the orbits of stars
and in chemical processes coincides at the bottom with those qualities
which we ourselves attach to those things, so that it is we who
thereby make the impression upon ourselves. Whence it clearly follows
that that artistic formation of metaphors, with which every sensation
in us begins, already presupposes those forms, and is therefore only
consummated within them; only out of the persistency of these primal
forms the possibility explains itself, how afterwards--out of the
metaphors themselves a structure of ideas, could again be compiled. For
the latter is an imitation of the relations of time, space and number
in the realm of metaphors.


[1] The German poet, Lessing, had been married for

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 5
"Better to die than live _here_"--says the imperious voice and seduction, and this "here," this "at home" is all that the soul has hitherto loved! A sudden fear and suspicion of that which it loved, a flash of disdain for what was called its "duty," a rebellious, arbitrary, volcanically throbbing longing for travel, foreignness, estrangement, coldness, disenchantment, glaciation, a hatred of love, perhaps a sacrilegious clutch and look _backwards,_ to where it hitherto adored and loved, perhaps a glow of shame at what it was just doing, and at the same time a rejoicing _that_ it was doing it, an intoxicated, internal, exulting thrill which betrays a triumph--a triumph? Over what? Over whom? An enigmatical, questionable, doubtful triumph, but the _first_ triumph nevertheless;--such evil and painful incidents belong to the history of the great emancipation.
Page 9
] HUMAN, ALL-TOO-HUMAN.
Page 11
This is changed; that earnestness in the symbolical has become the mark of a lower culture.
Page 43
So closely is morality bound to the goodness of the intellect.
Page 52
How the tradition has _arisen_ is immaterial, at all events without regard to good and evil or any immanent categorical imperative, but above all for the purpose of preserving a _community,_.
Page 64
In short, every idea of natural causality is lacking.
Page 76
135.
Page 85
As in the plastic arts, so also in music and poetry: there is an art of the ugly soul side by side with the art of the beautiful soul; and the mightiest effects of art, the crushing of souls, moving of.
Page 106
220.
Page 108
Once for all, Voltaire was the last of the great dramatists who with Greek proportion controlled his manifold soul, equal even to the greatest storms of tragedy,--he was able to do what no German could, because the French nature is much nearer akin to the Greek than is the German; he was also the last great writer who in the wielding of prose possessed the Greek ear, Greek artistic conscientiousness, and Greek simplicity and grace; he was, also, one of the last men able to combine in himself the greatest freedom of mind and an absolutely unrevolutionary way of thinking without being inconsistent and cowardly.
Page 123
But just because we are able to face this prospect, we shall perhaps be able to avert such an end.
Page 125
inhabits these old dwellings often serves only to make them more uncertain and frightened.
Page 131
All great mental powers have an oppressing effect as well as a liberating one; but it certainly makes a difference whether it is Homer or the Bible or Science that tyrannises over mankind.
Page 151
_ The other type is represented by him who exercises an attractive influence on very different characters and endowments, so that he wins a whole circle of friends; these, however, are thereby brought voluntarily into friendly relations with one another in spite of all differences.
Page 160
419.
Page 172
--The fact that we regard the gratification of vanity as of more account than all other forms of well-being (security, position, and pleasures of all sorts), is shown to a ludicrous extent by every one wishing for the abolition of slavery and utterly abhorring to put any one into this position (apart altogether from political reasons), while every one must acknowledge to himself that in all respects slaves live more securely and more happily than modern labourers, and that slave labour is very easy labour compared with that of the "labourer.
Page 186
494.
Page 199
life--it is mostly called being philosophically minded.
Page 200
--Some people are so much accustomed to being alone in self-communion that they do not at all compare themselves with others, but spin out their soliloquising life in a quiet, happy mood, conversing pleasantly, and even hilariously, with themselves.
Page 202
We cannot advance from one period of life into another without causing these pains of treachery and also suffering from them.