Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 65

another, and believed
that they were not all of the same kind, but ought to be classified
under two headings. If for example he compared bright and dark, then
the second quality was obviously only the _negation_ of the first;
and thus he distinguished positive and negative qualities, seriously
endeavouring to rediscover and register that fundamental antithesis
in the whole realm of Nature. His method was the following: He took a
few antitheses, _e.g.,_ light and heavy, rare and dense, active and
passive, and compared them with that typical antithesis of bright and
dark: that which corresponded with the bright was the positive, that
which corresponded with the dark the negative quality. If he took
perhaps the heavy and light, the light fell to the side of the bright,
the heavy to the side of the dark; and thus "heavy" was to him only
the negation of "light," but the "light" a positive quality. This
method alone shows that he had a defiant aptitude for abstract logical
procedure, closed against the suggestions of the senses. The "heavy"
seems indeed to offer itself very forcibly to the senses as a positive
quality; that did not keep Parmenides from stamping it as a negation.
Similarly he placed the earth in opposition to the fire, the "cold"
in opposition to the "warm," the "dense" in opposition to the "rare,"
the "female" in opposition to the "male," the "passive" in opposition
to the "active," merely as negations: so that before his gaze our
empiric world divided itself into two separate spheres, into that
of the positive qualities--with a bright, fiery, warm, light, rare,
active-masculine character--and into that of the negative qualities.
The latter express really only the lack, the absence of the others, the
positive ones. He therefore described the sphere in which the positive
qualities are absent as dark, earthy, cold, heavy, dense and altogether
as of feminine-passive character. Instead of the expressions "positive"
and "negative" he used the standing term "existent" and "non-existent"
and had arrived with this at the proposition, that, in contradiction to
Anaximander, this our world itself contains something "existent," and
of course something "non-existent." One is not to seek that "existent"
outside the world and as it were above our horizon; but before us,
and everywhere in every Becoming, something "existent" and active is
contained.

With that however still remained to him the task of giving the more
exact answer to the question: What is the Becoming? and here was the
moment where he had to leap, in order not to fall, although perhaps to
such natures as that of Parmenides, even any leaping means a falling.
Enough!

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

Page 5
prudent, and often enough shipwrecked and brought to grief, nevertheless dangerously healthy, always healthy again,--it would seem as if, in recompense for it all, that we have a still undiscovered country before us, the boundaries of which no one has yet seen, a beyond to all countries and corners of the ideal known hitherto, a world so over-rich in the beautiful, the strange, the questionable, the frightful, and the divine, that our curiosity as well as our thirst for possession thereof, have got out of hand--alas! that nothing will now any longer satisfy us!-- "How could we still be content with THE MAN OF THE PRESENT DAY after such outlooks, and with such a craving in our conscience and consciousness? Sad enough; but it is unavoidable that we should look on the worthiest aims and hopes of the man of the present day with ill-concealed amusement, and perhaps should no longer look at them.
Page 6
" "The sun of knowledge stands once more at midday; and the serpent of eternity lies coiled in its light--: It is YOUR time, ye midday brethren.
Page 15
Thus it thought to escape from the body and the earth.
Page 48
Wouldst thou go into isolation, my brother? Wouldst thou seek the way unto thyself? Tarry yet a little and hearken unto me.
Page 73
Conscientious--so call I him who goeth into God-forsaken wildernesses, and hath broken his venerating heart.
Page 80
It was ye, ye wisest ones, who put such guests in this boat, and gave them pomp and proud names--ye and your ruling Will! Onward the river now carrieth your boat: it MUST carry it.
Page 84
Then will thy soul thrill with divine desires; and there will be adoration even in thy vanity! For this is the secret of the soul: when the hero hath abandoned it, then only approacheth it in dreams--the superhero.
Page 85
UNTRUSTWORTHY ONES: thus do _I_ call you, ye real ones! All periods prate against one another in your spirits; and the dreams and pratings of all periods were even realer than your awakeness! Unfruitful are ye: THEREFORE do ye lack belief.
Page 90
At last he sighed and drew breath.
Page 97
And why should not Zarathustra also learn from the people, when the people learn from Zarathustra? It is, however, the smallest thing unto me since I have been amongst men, to see one person lacking an eye, another an ear, and a third a leg, and that others have lost the tongue, or the nose, or the head.
Page 99
And thus doth it roll stones out of animosity and ill-humour, and taketh revenge on whatever doth not, like it, feel rage and ill-humour.
Page 114
But day cometh: so let us part! O heaven above me, thou modest one! thou glowing one! O thou, my happiness before sunrise!.
Page 118
ON THE OLIVE-MOUNT.
Page 128
Alas, that the rosy dawn came too early to me: she glowed me awake, the jealous one! Jealous is she always of the glows of my morning-dream.
Page 155
the confection-bowl mix well:-- --For there is a salt which uniteth good with evil; and even the evilest is worthy, as spicing and as final over-foaming:-- Oh, how could I not be ardent for Eternity, and for the marriage-ring of rings--the ring of the return? Never yet have I found the woman by whom I should like to have children, unless it be this woman whom I love: for I love thee, O Eternity! FOR I LOVE THEE, O ETERNITY! 5.
Page 165
" "Then thou art perhaps an expert on the leech?" asked Zarathustra; "and thou investigatest the leech to its ultimate basis, thou conscientious one?" "O Zarathustra," answered the trodden one, "that would be something immense; how could I presume to do so! That, however, of which I am master and knower, is the BRAIN of the leech:--that is MY world! And it is also a world! Forgive it, however, that my pride here findeth expression, for here I have not mine.
Page 169
"Stop this," cried he to him with wrathful laughter, "stop this, thou stage-player! Thou false coiner! Thou liar from the very heart! I know thee well! I will soon make warm legs to thee, thou evil magician: I know well how--to make it hot for such as thou!" --"Leave off," said the old man, and sprang up from the ground, "strike me no more, O Zarathustra! I did it only for amusement! That kind of thing belongeth to mine art.
Page 197
Hardly, however, had Zarathustra left the cave when the old magician got up, looked cunningly about him, and said: "He is gone! And already, ye higher men--let me tickle you with this complimentary and flattering name, as he himself doeth--already doth mine evil.
Page 207
THE AWAKENING.
Page 218
Then flew the doves to and fro, and perched on his shoulder, and caressed his white hair, and did not tire of their tenderness and joyousness.