Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 4

the beginning of
the Horatian Art of Poetry, is jumbled together out of pieces, here in
the modern world in one and the same man the greed of the struggle for
existence and the need for art show themselves at the same time: out of
this unnatural amalgamation has originated the dilemma, to excuse and
to consecrate that first greed before this need for art. Therefore; we
believe in the "Dignity of man" and the "Dignity of labour."

The Greeks did not require such conceptual hallucinations, for among
them the idea that labour is a disgrace is expressed with startling
frankness; and another piece of wisdom, more hidden and less
articulate, but everywhere alive, added that the human thing also was
an ignominious and piteous nothing and the "dream of a shadow." Labour
is a disgrace, because existence has no value in itself; but even
though this very existence in the alluring embellishment of artistic
illusions shines forth and really seems to have a value in itself, then
that proposition is still valid that labour is a disgrace--a disgrace
indeed by the fact that it is impossible for man, fighting for the
continuance of bare existence, to become an _artist._ In modern times
it is not the art-needing man but the slave who determines the general
conceptions, the slave who according to his nature must give deceptive
names to all conditions in order to be able to live. Such phantoms as
the dignity of man, the dignity of labour, are the needy products of
slavedom hiding itself from itself. Woful time, in which the slave
requires such conceptions, in which he is incited to think about and
beyond himself! Cursed seducers, who have destroyed the slave's state
of innocence by the fruit of the tree of knowledge! Now the slave must
vainly scrape through from one day to another with transparent lies
recognisable to every one of deeper insight, such as the alleged "equal
rights of all" or the so-called "fundamental rights of man," of man as
such, or the "dignity of labour." Indeed he is not to understand at
what stage and at what height dignity can first be mentioned--namely,
at the point, where the individual goes wholly beyond himself and no
longer has to work and to produce in order to preserve his individual
existence.

And even on this height of "labour" the Greek at times is overcome by
a feeling, that looks like shame. In one place Plutarch with earlier
Greek instinct says that no nobly born youth on beholding the Zeus in
Pisa would have the desire to become himself a Phidias, or

Last Page Next Page

Text Comparison with Thus Spake Zarathustra: A Book for All and None

Page 22
But he lacketh the hundred sickles: so he plucketh the ears of corn and is vexed.
Page 37
I am, and was ever, your counterpart.
Page 45
Lo! it is the table of their triumphs; lo! it is the voice of their Will to Power.
Page 60
Yea, ye also, my friends, will be alarmed by my wild wisdom; and perhaps ye will flee therefrom, along with mine enemies.
Page 61
A north wind am I to ripe figs.
Page 77
What! Thou livest still, Zarathustra? Why? Wherefore? Whereby? Whither? Where? How? Is it not folly still to live?-- Ah, my friends; the evening is it which thus interrogateth in me.
Page 100
Not the height, it is the declivity that is terrible! The declivity, where the gaze shooteth DOWNWARDS, and the hand graspeth UPWARDS.
Page 130
Hateful to it altogether, and a loathing, is he who will never defend himself, he who swalloweth down poisonous spittle and bad looks, the all-too-patient one, the all-endurer, the all-satisfied one: for that is the mode of slaves.
Page 140
And ONLY for creating shall ye learn! And also the learning shall ye LEARN only from me, the learning well!--He who hath ears let him hear! 17.
Page 144
The stupidity of the good is unfathomably wise.
Page 153
of my whip shalt thou dance and cry! I forget not my whip?--Not I!"-- 2.
Page 159
The soothsayer, who had perceived what went on in Zarathustra's soul, wiped his face with his hand, as if he would wipe out the impression; the same did also Zarathustra.
Page 177
" Thus spake the ugliest man.
Page 203
and lo! the good, pious pope there hath tears in his eyes, and hath quite embarked again upon the sea of melancholy.
Page 206
Oh, weep ye not, Gentle spirits! Weep ye not, ye Date-fruit spirits! Milk-bosoms! Ye sweetwood-heart Purselets! Weep ye no more, Pallid Dudu! Be a man, Suleika! Bold! Bold! --Or else should there perhaps Something strengthening, heart-strengthening, Here most proper be? Some inspiring text? Some solemn exhortation?-- Ha! Up now! honour! Moral honour! European honour! Blow again, continue, Bellows-box of virtue! Ha! Once more thy roaring, Thy moral roaring! As a virtuous lion Nigh the daughters of deserts roaring! --For virtue's out-howl, Ye very dearest maidens, Is more than every European fervour, European hot-hunger! And now do I stand here, As European, I can't be different,.
Page 211
" (And Zarathustra pointed aloft with his hands.
Page 220
Those who can read German will find an excellent guide, in this respect, in Frau Foerster-Nietzsche's exhaustive and highly interesting biography of her brother: "Das Leben Friedrich Nietzsche's" (published by Naumann); while the works of Deussen, Raoul Richter, and Baroness Isabelle von Unger-Sternberg, will be found to throw useful and necessary light upon many questions which it would be difficult for a sister to touch upon.
Page 224
Chapter IX.
Page 225
And what is the fundamental doctrine which has given rise to so much bitterness and aversion?--Merely this: that the sexes are at bottom ANTAGONISTIC--that is to say, as different as blue is from yellow, and that the best possible means of rearing anything approaching a desirable race is to preserve and to foster this profound hostility.
Page 234
But my feeling changes suddenly, and breaks out as soon as I enter the modern period, OUR period.