Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 60

life other worlds. The child throws away his toys; but soon
he starts again in an innocent frame of mind. As soon however as the
child builds he connects, joins and forms lawfully and according to an
innate sense of order.

Thus only is the world contemplated by the æsthetic man, who has
learned from the artist and the genesis of the latter's work, how the
struggle of plurality can yet bear within itself law and justice,
how the artist stands contemplative above, and working within the
work of art, how necessity and play, antagonism and harmony must pair
themselves for the procreation of the work of art.

Who now will still demand from such a philosophy a system of Ethics
with the necessary imperatives--Thou Shalt,--or even reproach
Heraclitus with such a deficiency. Man down to his last fibre is
Necessity and absolutely "unfree "--if by freedom one understands the
foolish claim to be able to change at will one's _essentia_ like a
garment, a claim, which up to the present every serious philosophy
has rejected with due scorn. That so few human beings live with
consciousness in the _Logos_ and in accordance with the all-overlooking
artist's eye originates from their souls being wet and from the fact
that men's eyes and ears, their intellect in general is a bad witness
when "moist ooze fills their souls." Why that is so, is not questioned
any more than why fire becomes water and earth. Heraclitus is not
_compelled_ to prove (as Leibnitz was) that this world was even the
best of all; it was sufficient for him that the world is the beautiful,
innocent play of the _Æon._ Man on the whole is to him even an
irrational being, with which the fact that in all his essence the law
of all-ruling reason is fulfilled does lot clash. He does not occupy
a specially favoured position in nature, whose highest phenomenon is
not simple-minded man, but fire, for instance, as stars. In so far as
man has through necessity received a share of fire, he is a little
more rational; as far as he consists of earth and water it stands
badly with his reason. He is not compelled to take cognisance of the
_Logos_ simply because he is a human being. Why is there water, why
earth? This to Heraclitus is a much more serious problem than to ask,
why men are so stupid and bad. In the highest and the most perverted
men the same inherent lawfulness and justice manifest themselves.
If however one would ask Heraclitus the question "Why is fire not
always fire, why

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Text Comparison with We Philologists Complete Works of Friedrich Nietzsche, Volume 8

Page 1
I To what a great extent men are ruled by pure hazard, and how little reason itself enters into the question, is.
Page 3
What cannot be exhausted, however, is the ever-new adaptation of one's age to antiquity; the comparison of the two.
Page 6
They practically admit in choosing thus.
Page 7
so how can we be a final aim? But why not? In most instances, however, we do not wish to be this.
Page 10
Thus the scholar who knows this history becomes a teacher.
Page 12
The highest value is obviously attached to this antiquity.
Page 14
Ancient mythology was developed, but German mythology was treated as a crime.
Page 18
Gesner tells us of the Odes of Horace: "ut imprimis, quid prodesse _in severioribus studiis_ possint, ostendat.
Page 23
I can never avoid depicting this want of education in its true colours, especially in regard to those things which ought to be learnt from antiquity if possible, for example, writing, speaking, and so on.
Page 24
the question of the early beginnings of the Greeks and Romans should be nothing to him .
Page 25
97 If we change a single word of Lord Bacon's we may say .
Page 27
They were compelled to take up a stand against their enemies .
Page 28
119 The Greek _polis_ and the [Greek: aien aristeyein] grew up out of mutual enmity.
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126 At what a distance must one be from the Greeks to ascribe to them such a stupidly narrow autochthony as does Ottfried Muller![10] How Christian it is to assume, with Welcker,[11] that the Greeks were originally monotheistic! How philologists torment themselves by investigating the question whether Homer actually wrote, without being able to grasp the far higher tenet that Greek art long exhibited an inward enmity against writing, and did not wish to be read at all.
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flippancy of images and imagination was necessary to lighten the weight of its passionate disposition and to set it free.
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By this term I do not mean conjectural and literary-historical criticism.
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176 Men not to be used like things! From the former very incomplete philology and knowledge of antiquity there flowed out a stream of freedom, while our own highly developed knowledge produces slaves and serves the idol of the State.
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men must never again be ruled over by religious conceptions.
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Spiritual heights have had their age in history; inherited energy belongs to them.
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[14] A type in Schopenhauer's Essay "On Religion.