Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 47

help him across the stream.
What therefore carries philosophical thinking so quickly to its goal?
Does it distinguish itself from calculating and measuring thought
only by its more rapid flight through large spaces? No, for a strange
illogical power wings the foot of philosophical thinking; and this
power is Fancy. Lifted by the latter, philosophical thinking leaps
from possibility to possibility, and these for the time being are
taken as certainties; and now and then even whilst on the wing it
gets hold of certainties. An ingenious presentiment shows them to
the flier; demonstrable certainties are divined at a distance to be
at this point. Especially powerful is the strength of Fancy in the
lightning-like seizing and illuminating of similarities; afterwards
reflection applies its standards and models and seeks to substitute
the similarities by equalities, that which was seen side by side by
causalities. But though this should never be possible, even in the case
of Thales the indemonstrable philosophising has yet its value; although
all supports are broken when Logic and the rigidity of Empiricism want
to get across to the proposition: Everything is water; yet still there
is always, after the demolition of the scientific edifice, a remainder,
and in this very remainder lies a moving force and as it were the hope
of future fertility.

Of course I do not mean that the thought in any restriction or
attenuation, or as allegory, still retains some kind of "truth"; as
if, for instance, one might imagine the creating artist standing
near a waterfall, and seeing in the forms which leap towards him,
an artistically prefiguring game of the water with human and animal
bodies, masks, plants, rocks, nymphs, griffins, and with all existing
types in general, so that to him the proposition: Everything is water,
is confirmed. The thought of Thales has rather its value--even after
the perception of its indemonstrableness--in the very fact, that it was
meant unmythically and unallegorically. The Greeks among whom Thales
became so suddenly conspicuous were the anti-type of all realists
by only believing essentially in the reality of men and gods, and
by contemplating the whole of nature as if it were only a disguise,
masquerade and metamorphosis of these god-men. Man was to them the
truth, and essence of things; everything else mere phenomenon and
deceiving play. For that very reason they experienced incredible
difficulty in conceiving of ideas as ideas. Whilst with the moderns
the most personal item sublimates itself into abstractions, with
them the most abstract notions became personified. Thales, however,
said, "Not man but water is the reality of things "; he began to
believe in nature, in so

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Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 2
, and in each of these he seeks to demonstrate the activity of the principle which he held to be the essential factor of all existence.
Page 14
When one is progressing towards a goal it seems impossible that "aimlessness _per se_" should be one's fundamental article of faith.
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41.
Page 25
The whole of our sociology knows no other instinct than that of the herd, _i.
Page 35
MODERN MUMMERY The motleyness of modern men and its charm Essentially a mask and a sign of boredom.
Page 49
we re-create the world in our own image.
Page 54
_ The Parisian as the type of the European extreme.
Page 59
There is only one way of attaining to it, and that is to become a priest.
Page 64
"Innocent":--Petronius is innocent, for instance.
Page 76
There is no sin save against God; what is done against men, man shall not sit in judgment upon, nor call to account, except in the name of God.
Page 92
_Actual_ life is nothing more than an illusion (that is to say, a deception, an insanity).
Page 102
.
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280.
Page 117
Let any one observe, however, the _hatred of the herd_ for all truthful men.
Page 122
"_Beautiful_" and "_ugly_," "_true_" and "_false_," "_good_" and "_evil_"--these things are _distinctions_ and _antagonisms_ which betray the preservative and promotive measures of Life, not necessarily of man alone, but of all stable and enduring organisms which take up a definite stand against their opponents.
Page 149
The _hatred of egoism,_ whether it be one's own (as in the case of the Christian), or another's (as in the case of the Socialists), thus appears as a valuation reached under the predominance of revenge; and also as an act of prudence on the part of the preservative instinct of the suffering, in the form of an increase in their feelings of co-operation and unity.
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.
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Concerning the psychology of _philosophers.
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never admit that it is not right.
Page 190
It is enough to show that morality itself _is immoral,_ in the same sense as that in which immorality has been condemned.