Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 97

or the sharp teeth of beasts of prey. In man this art
of dissimulation reaches its acme of perfection: in him deception,
flattery, falsehood and fraud, slander, display, pretentiousness,
disguise, cloaking convention, and acting to others and to himself
in short, the continual fluttering to and fro around the _one_
flame--Vanity: all these things are so much the rule, and the law,
that few things are more incomprehensible than the way in which an
honest and pure impulse to truth could have arisen among men. They
are deeply immersed in illusions and dream-fancies; their eyes glance
only over the surface of things and see "forms"; their sensation
nowhere leads to truth, but contents itself with receiving stimuli
and, so to say, with playing hide-and-seek on the back of things.
In addition to that, at night man allows his dreams to lie to him a
whole life-time long, without his moral sense ever trying to prevent
them; whereas men are said to exist who by the exercise of a strong
will have overcome the habit of snoring. What indeed _does_ man know
about himself? Oh! that he could but once see himself complete, placed
as it were in an illuminated glass-case! Does not nature keep secret
from him most things, even about his body, _e.g.,_ the convolutions of
the intestines, the quick flow of the blood-currents, the intricate
vibrations of the fibres, so as to banish and lock him up in proud,
delusive knowledge? Nature threw away the key; and woe co the fateful
curiosity which might be able for a moment to look out and down through
a crevice in the chamber of consciousness, and discover that man,
indifferent to his own ignorance, is resting on the pitiless, the
greedy, the insatiable, the murderous, and, as it were, hanging in
dreams on the back of a tiger. 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. This first
conclusion of peace brings with it a something which looks like the
first step towards the attainment of that enigmatical bent for truth.
For that which henceforth is to be "truth" is now fixed; that is to
say, a uniformly valid and binding designation of things is invented
and the

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

Page 1
Where any distinction was actually made, for example, later Greek thought was enormously over-rated, and early Greek thought equally undervalued.
Page 6
--[1] 15 The attitude of the philologist towards antiquity is apologetic, or else dictated by the view that what our own age values can likewise be found in antiquity.
Page 7
He knows that he does not work for himself alone; he wishes to help those who are daring enough to exist on account of themselves, like Socrates.
Page 9
In this way philology has found its best opportunity of transmitting itself,.
Page 10
Two propositions are contained in this statement.
Page 12
31 It is to be hoped that there are a few people who look upon it as a problem why philologists should be the teachers of our noblest youths.
Page 13
34 It is accomplishments which are expected from us after a study of the ancients: formerly, for example, the ability to write and speak.
Page 14
e.
Page 18
" Newton was surprised that men like Bentley and Hare should quarrel about a book of ancient comedies, since they were both theological dignitaries.
Page 22
He either surrenders himself to the public ("Rienzi") or he makes the public surrender itself to him.
Page 25
infimarum Graecorum virtutum apud philologos laus est, mediarum admiratio, supremarum sensus nullus.
Page 26
The "wide separation of will and intellect" indicates the genius, and is seen in the Greeks.
Page 28
Sparta was the ruin of Athens in so far as she compelled Athens to turn her entire attention to politics and to act as a federal combination.
Page 29
127 In the religious cultus an earlier degree of culture comes to light a remnant of former times.
Page 30
This must have caused some displeasure to the Greeks; for their soul was only too easily wounded: it embittered them to see a happy man.
Page 36
for example, in Christianity, the contrast between body and soul, the unlimited importance of the earth as the "world," the marvellous occurrences in nature.
Page 39
It is in this that I place my hopes.
Page 40
" Our only happiness lies in reason; all the remainder of the world is dreary.
Page 41
Until now no single individuality, or only the very rarest, have been free: they were influenced by these conceptions, but likewise by the bad and contradictory organisation of the individual purposes.
Page 44
intended to deal with the acquisition of knowledge and its valuation, _e.