Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 67

question and how to narrate, for
which reason Heraclitus reckoned him amongst the polyhistorians and
above all amongst the "historic" natures, in the sense mentioned.
Whence and when came to him the mystic bent into the One and the
eternally Resting, nobody will be able to compute; perhaps it is only
the conception of the finally settled old man, to whom, after the
agitation of his erratic wanderings, and after the restless learning
and searching for truth, the vision of a divine rest, the permanence of
all things within a pantheistic primal peace appears as _the_ highest
and greatest ideal. After all it seems to me quite accidental that in
the same place in Elea two men lived together for a time, each of whom
carried in his head a conception of unity; they formed no school and
had nothing in common which perhaps the one might have learned from
the other and then might have handed on. For, in the case of these two
men, the origin of that conception of unity is quite different, yea
opposite; and if either of them has become at all acquainted with the
doctrine of the other then, in order to understand it at all, he had to
translate it first into his own language. With this translation however
the very specific element of the other doctrine was lost. Whereas
Parmenides arrived at the unity of the "Existent" purely through an
alleged logical consequence and whereas he span that unity out of the
ideas "Being" and "Not-Being," Xenophanes was a religious mystic and
belonged, with that mystic unity, very properly to the Sixth Century.
Although he was no such revolutionising personality as Pythagoras
he had nevertheless in his wanderings the same bent and impulse to
improve, purify, and cure men. He was the ethical teacher, but still
in the stage of the rhapsodist; in a later time he would have been
a sophist. In the daring disapproval of the existing customs and
valuations he had not his equal in Greece; moreover he did not, like
Heraclitus and Plato, retire into solitude but placed himself before
the very public, whose exulting admiration of Homer, whose passionate
propensity for the honours of the gymnastic festivals, whose adoration
of stones in human shape, he criticised severely with wrath and scorn,
yet not as a brawling Thersites. The freedom of the individual was with
him on its zenith; and by this almost limitless stepping free from all
conventions he was more closely related to Parmenides than by that last
divine unity, which once he had beheld, in a visionary state worthy of
that century.

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

Page 2
Frau Foerster-Nietzsche tells us that the notion that "The Will to Power" was the fundamental principle of all life, first occurred to her brother in the year 1870, at the seat of war, while he was serving as a volunteer in a German army ambulance.
Page 5
What I am now going to relate is the history of the next two centuries.
Page 16
(g) The Church is still allowed to meddle in all the essential occurrences and incidents in the life of the individual, with a view to consecrating it and giving it a _loftier_ meaning: we still have the "Christian State" and the "Christian marriage.
Page 37
In my opinion, Henrik Ibsen has become very German.
Page 46
Wagner _synthesises_ German and French romanticism.
Page 51
Principles have become a laughing-stock; no one dares to speak of his "duty," unless in irony.
Page 66
To be really Christian would mean to be absolutely indifferent to dogmas, cults, priests, church, and theology.
Page 72
It only shoots up in Christianity, wherever it would have existed without that religion.
Page 96
The purely psychological and religious practices, which have existed hitherto, only led to an _alteration in the symptoms_: according to them a man had recovered when he bowed before the cross, and swore that in future he would be a good man.
Page 101
Christianity is the _reverse of the_ principle of _selection.
Page 105
The craftiest of subterfuges: Kantian criticism.
Page 113
The whole of the morality of Europe is based upon the values _which are useful to the herd_: the sorrow of all higher and exceptional men is explained by the fact that everything which distinguishes them from others reaches their consciousness in the form of a feeling of their own smallness and egregiousness.
Page 119
Page 127
The insistence upon spreading "humaneness" (which guilelessly starts out with the assumption that it is in possession of the formula "What is human") is all humbug, beneath the cover of which a certain definite type of man strives to attain to power: or, more precisely, a very particular kind of instinct--the _gregarious instinct.
Page 144
Page 148
" The preponderance of an altruistic way of valuing is the result of a consciousness of the fact that one is botched and bungled.
Page 159
They apply this principle more particularly to the greatest on earth, to the geniuses: readers will remember how Goethe has been attacked on every conceivable occasion in Germany (Klopstock and Herder were among the first to give a "good example" in this respect--birds of a feather flock together).
Page 167
I sought a new _centrum.
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