Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 14

_Family was to cease._ At present let us
take no account of his abolishing even marriage, in order to carry out
this demand fully, and of his substituting solemn nuptials arranged by
order of the State, between the bravest men and the noblest women, for
the attainment of beautiful offspring. In that principal proposition
however he has indicated most distinctly--indeed too distinctly,
offensively distinctly--an important preparatory step of the Hellenic
Will towards the procreation of the genius. But in the customs of the
Hellenic people the claim of the family on man and child was extremely
limited: the man lived in the State, the child grew up for the State
and was guided by the hand of the State. The Greek Will took care that
the need of culture could not be satisfied in the seclusion of a small
circle. From the State the individual has to receive everything in
order to return everything to the State. Woman accordingly means to the
State, what _sleep_ does to man. In her nature lies the healing power,
which replaces that which has been used up, the beneficial rest in
which everything immoderate confines itself, the eternal Same, by which
the excessive and the surplus regulate themselves. In her the future
generation dreams. Woman is more closely related to Nature than man and
in all her essentials she remains ever herself. Culture is with her
always something external, a something which does not touch the kernel
that is eternally faithful to Nature, therefore the culture of woman
might well appear to the Athenian as something indifferent, yea--if one
only wanted to conjure it up in one's mind, as something ridiculous.
He who at once feels himself compelled from that to infer the position
of women among the Greeks as unworthy and all too cruel, should not
indeed take as his criterion the "culture" of modern woman and her
claims, against which it is sufficient just to point out the Olympian
women together with Penelope, Antigone, Elektra. Of course it is true
that these are ideal figures, but who would be able to create such
ideals out of the present world?--Further indeed is to be considered
_what sons_ these women have borne, and what women they must have been
to have given birth to such sons! The Hellenic woman as _mother_ had
to live in obscurity, because the political instinct together with
its highest aim demanded it. She had to vegetate like a plant, in
the narrow circle, as a symbol of the Epicurean wisdom λάθε βÏ
ώσας.
Again, in more recent times, with the complete disintegration of the
principle of the

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

Page 16
It is because we have for thousands of years looked into the world with moral, aesthetic, religious predispositions, with blind prejudice, passion or fear, and surfeited ourselves with indulgence in the follies of illogical thought, that the world has gradually become so wondrously motley, frightful, significant, soulful: it has taken on tints, but we have been the colorists: the human intellect, upon the foundation of human needs, of human passions, has reared all these "phenomena" and injected its own erroneous fundamental conceptions into things.
Page 17
17 =Metaphysical Explanation.
Page 19
[11] Wir scheiden auch hier noch mit unserer Empfindung Bewegendes und Bewegtes.
Page 21
24 =Possibility.
Page 22
This evinces much simplicity--as if any individual could determine off hand what course of conduct would conduce to the welfare of humanity, and what course of conduct is preeminently desirable! This is a theory like that of freedom of competition, which takes it for granted that the general harmony [of things] _must_ prevail of itself in accordance with some inherent law of betterment or amelioration.
Page 25
These are, certainly, a blossoming of the world, but not, therefore, _nearer the roots of the world_ than is the stalk.
Page 26
An inclination towards a thing, or from a thing, without an accompanying feeling that the beneficial is desired and the pernicious contemned, an inclination without a sort of experiential estimation of the desirability of an end, does not exist in man.
Page 28
Is it true, does there, then, remain but one way of thinking, which, as a personal consequence brings in its train despair, and as a theoretical [consequence brings in its train] a philosophy of decay, disintegration, self annihilation? I believe the deciding influence, as regards the after-effect of knowledge, will be the _temperament_ of a man; I can, in addition to this after-effect just mentioned, suppose another, by means of which a much simpler life, and one freer from disturbances than the present, could be lived; so that at first the old motives of vehement passion might still have strength, owing to hereditary habit, but they would gradually grow weaker under the influence of purifying knowledge.
Page 35
44 =Gratitude and Revenge.
Page 37
--Thus, too, much more happiness is to be found in the world than gloomy eyes discover: that is, if the calculation be just, and all these pleasing moments in which every day, even the meanest human life, is rich, be not forgotten.
Page 39
53 =Presumed Degrees of Truth.
Page 42
One must have a strong imagination in order to feel sympathy.
Page 43
But as the inferior natures are in the majority and as a great deal depends upon whether they retain or lose this uprightness, so-- 64 =The Man in a Rage.
Page 47
He was too low and.
Page 50
The law goes originally only so far as the one party may appear to the other potent, invincible, stable, and the like.
Page 52
How the traditional had its origin is quite immaterial; in any event it had no reference to good and bad or any categorical imperative but to the all important end of maintaining and sustaining the community, the race, the confederation, the nation.
Page 54
At last it is (like everything habitual and natural) associated with pleasure--and is then called virtue.
Page 66
Through beseeching and prayer, through abject humiliation, through obligations to regular gifts and propitiations, through flattering homages, it is possible, therefore, to impose some guidance upon the forces of nature, to the extent that their partiality be won: love binds and is bound.
Page 70
Without blind pupils the influence of a man and his work has never become great.
Page 81
Go through the separate moral expositions in the vouchers of christianity and it will always be found that the demands are excessive in order that it may be impossible for man to satisfy them.