Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 51

The immortality and eternity of the Primordial-being lies
not in an infiniteness and inexhaustibility--as usually the expounders
of Anaximander presuppose--but in this, that it lacks the definite
qualities which lead to destruction, for which reason it bears also its
name: The Indefinite. The thus labelled Primordial-being is superior
to all Becoming and for this very reason it guarantees the eternity
and unimpeded course of Becoming. This last unity in that Indefinite,
the mother-womb of all things, can, it is true, be designated only
negatively by man, as something to which no predicate out of the
existing world of Becoming can be allotted, and might be considered a
peer to the Kantian "Thing-in-itself."

Of course he who is able to wrangle persistently with others as to what
kind of thing that primordial substance really was, whether perhaps an
intermediate thing between air and water, or perhaps between air and
fire, has not understood our philosopher at all; this is likewise to
be said about those, who seriously ask themselves, whether Anaximander
had thought of his primordial substance as a mixture of all existing
substances. Rather we must direct our gaze to the place where we can
learn that Anaximander no longer treated the question of the origin
of the world as purely physical; we must direct our gaze towards that
first stated lapidarian proposition. When on the contrary he saw a sum
of wrongs to be expiated in the plurality of things that have become,
then he, as the first Greek, with daring grasp caught up the tangle of
the most profound ethical problem. How can anything perish that has a
right to exist? Whence that restless Becoming and giving-birth, whence
that expression of painful distortion on the face of Nature, whence the
never-ending dirge in all realms of existence? Out of this world of
injustice, of audacious apostasy from the primordial-unity of things
Anaximander flees into a metaphysical castle, leaning out of which he
turns his gaze far and wide in order at last, after a pensive silence,
to address to all beings this question: "What is your existence worth?
And if it is worth nothing why are you there? By your guilt, I observe,
you sojourn in this world. You will have to expiate it by death. Look
how your earth fades; the seas decrease and dry up, the marine-shell
on the mountain shows you how much already they have dried up; fire
destroys your world even now, finally it will end in smoke and ashes.
But again and again such a world of transitoriness will ever build
itself up; who shall redeem you from the

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

Page 1
It might disappear altogether (Aph.
Page 34
Page 42
Our particular case is interesting enough: we have created a conception in order to be able to live in a world, in order to perceive just enough to enable us to _endure_ life in that world.
Page 43
Page 54
It would be quite another matter if it were assumed that there were several _x_-worlds--that is to say, every possible kind of world besides our own.
Page 59
To "humanise" the world means to feel ourselves ever more and more masters upon earth.
Page 61
heartily glad to pay respect to this principle of profoundest stupidity, if I may be allowed to pass a playful remark concerning these serious matters.
Page 66
_sense-prejudice_ and a _psychological prejudice.
Page 97
Because "necessity," "causality," "design," are merely useful "_semblances.
Page 103
These people should be converted to chastity,.
Page 111
_Concerning the future of the workman_--Workmen men should learn to regard their duties as _soldiers_ do.
Page 127
_ A higher concept of art.
Page 130
_ That which we feel instinctively opposed to us æsthetically is, according to the longest experience of mankind, felt to be harmful, dangerous, and worthy of suspicion: the sudden utterance of the æsthetic instinct, _e.
Page 143
The possibilities of dramatic construction have yet to be discovered.
Page 155
The modicum of power which you represent decides your rank; all the rest is cowardice.
Page 158
Against other extreme movements they may occasionally require to excite terror by showing how much power is in their hands.
Page 168
Page 173
The hammer.
Page 184
Page 186
--We have a low estimation of good people, because they are gregarious animals: we know how often an invaluable golden drop of goodness lies concealed beneath the most evil, the most malicious, and the hardest exterior, and that this single grain outweighs all the mere goody-goodiness of milk-and-watery souls.