Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 59

of being completely swallowed up by the fire as
satiety; and now to us remains the question as to how he understood
and named the newly awakening impulse for world-creation, the
pouring-out-of-itself into the forms of plurality. The Greek proverb
seems to come to our assistance with the thought that "satiety gives
birth to crime" (the Hybris) and one may indeed ask oneself for a
minute whether perhaps Heraclitus has derived that return to plurality
out of the Hybris. Let us just take this thought seriously: in its
light the face of Heraclitus changes before our eyes, the proud gleam
of his eyes dies out, a wrinkled expression of painful resignation, of
impotence becomes distinct, it seems that we know why later antiquity
called him the "weeping philosopher." Is not the whole world-process
now an act of punishment of the Hybris? The plurality the result of a
crime? The transformation of the pure into the impure, the consequence
of injustice? Is not the guilt now shifted into the essence of the
things and indeed, the world of Becoming and of individuals accordingly
exonerated from guilt; yet at the same time are they not condemned for
ever and ever to bear the consequences of guilt?



7


That dangerous word, Hybris, is indeed the touchstone for every
Heraclitean; here he may show whether he has understood or mistaken
his master. Is there in this world: Guilt, injustice, contradiction,
suffering?

Yes, exclaims Heraclitus, but only for the limited human being, who
sees divergently and not convergently, not for the contuitive god;
to him everything opposing converges into one harmony, invisible it
is true to the common human eye, yet comprehensible to him who like
Heraclitus resembles the contemplative god. Before his fiery eye no
drop of injustice is left in the world poured out around him, and even
that cardinal obstacle--how pure fire can take up its quarters in
forms so impure--he masters by means of a sublime simile. A Becoming
and Passing, a building and destroying, without any moral bias, in
perpetual innocence is in this world only the play of the artist and of
the child. And similarly, just as the child and the artist play, the
eternally living fire plays, builds up and destroys, in innocence--and
this game the _Æon_ plays with himself. Transforming himself into water
and earth, like a child he piles heaps of sand by the sea, piles up
and demolishes; from time to time he recommences the game. A moment of
satiety, then again desire seizes him, as desire compels the artist to
create. Not wantonness, but the ever newly awakening impulse to play,
calls into

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 2
of the "Taschenausgabe.
Page 5
The feeling of _shame_ seems therefore to occur where man is merely a tool of manifestations of will infinitely greater than he is permitted to consider himself in the isolated shape of the individual.
Page 11
In the highest castes one perceives already a little more of what in this internal process is involved at the bottom, namely the creation of the _military genius_--with whom we have become acquainted as the original founder of states.
Page 25
or bad opera-verses.
Page 40
Had they at that time been such commonsense and precocious experts and gayards as the learned Philistine of our days perhaps imagines, or had their life been only a state of voluptuous soaring, chiming, breathing and feeling, as the unlearned visionary is pleased to assume, then the spring of philosophy would not have come to light among them.
Page 43
Yet it would be more just and unbiassed to conceive of the latter as philosophic hybrid-characters, of the former as the pure types.
Page 44
"Would not the.
Page 45
.
Page 48
He is not prudent, if one calls _him_ prudent, who in his own affairs finds out the good; Aristotle rightly says: "That which Thales and Anaxagoras know, people will call unusual, astounding, difficult, divine but--useless, since human possessions were of no concern to those two.
Page 51
The thus labelled Primordial-being is superior to all Becoming and for this very reason it guarantees the eternity and unimpeded course of Becoming.
Page 52
He lived as he wrote; he spoke as solemnly as he dressed himself, he raised his hand and placed his foot as if this existence was a tragedy, and he had been born in order to co-operate in that tragedy by playing the _rôle_ of hero.
Page 54
e.
Page 58
With their issuing forth from the primordial existence of the "Indefinite," Becoming begins.
Page 71
As soon, however, as one seeks the content for the logical truth of the antithesis: "That which is, is; that which is not, is not," one will find indeed not a simple reality, which is fashioned rigidly according to that antithesis: about a tree I can say as well "it is" in comparison with all the other things, as well "it becomes" in comparison with itself at another moment of time as finally also "it is not," _e.
Page 76
All older theories had gone back to a primal element, as womb and cause of Becoming, be this water, air, fire or the Indefinite of Anaximander.
Page 77
Only Motion, playing dice with them throws them into ever new combinations.
Page 88
'" 18 Suppose now, that for once we allow that primal mixture as rightly concluded, some considerations especially from Mechanics seem to oppose the grand plan of the world edifice.
Page 95
_Aut_ unity, _aut_ artistic play.
Page 97
Whence, in the wide world, with this state of affairs, arises the impulse to truth? As far as the individual tries to preserve himself against other individuals, in the natural state of things he uses the intellect in most cases only for dissimulation; since, however, man both from necessity and boredom wants to exist socially and gregariously, he must needs make peace and at least endeavour to cause the greatest _bellum omnium contra omnes_ to disappear from his world.
Page 107
Whereas the man guided by ideas and abstractions only wards off misfortune by means.