Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 33

here they are concerned in subserving selfishness
and self-discipline. The whole surface of consciousness--for
consciousness _is_ a surface--must be kept free from any one of the
great imperatives. Beware even of every striking word, of every
striking attitude! They are all so many risks which the instinct runs
of "understanding itself" too soon. Meanwhile the organising "idea,"
which is destined to become master, grows and continues to grow into
the depths,--it begins to command, it leads you slowly back from your
deviations and aberrations, it prepares individual qualities and
capacities, which one day will make themselves felt as indispensable
to the whole of your task,--step by step it cultivates all the
serviceable faculties, before it ever whispers a word concerning the
dominant task, the "goal," the "object," and the "meaning" of it all.
Looked at from this standpoint my life is simply amazing. For the task
of _transvaluing values,_ more capacities were needful perhaps than
could well be found side by side in one individual; and above all,
antagonistic capacities which had to be free from the mutual strife
and destruction which they involve. An order of rank among capacities;
distance; the art of separating without creating hostility; to refrain
from confounding things; to keep from reconciling things; to possess
enormous multifariousness and yet to be the reverse of chaos--all
this was the first condition, the long secret work, and the artistic
mastery of my instinct. Its superior guardianship manifested itself
with such exceeding strength, that not once did I ever dream of what
was growing within me--until suddenly all my capacities were ripe, and
one day burst forth in all the perfection of their highest bloom. I
cannot remember ever having exerted myself, I can point to no trace of
_struggle_ in my life; I am the reverse of a heroic nature. To "will"
something, to "strive" after something, to have an "aim" or a "desire"
in my mind--I know none of these things from experience. Even at this
moment I look out upon my future--a _broad_ future!--as upon a calm
sea: no sigh of longing makes a ripple on its surface. I have not the
slightest wish that anything should be otherwise than it is: I myself
would not be otherwise.... But in this matter I have always been the
same. I have never had a desire. A man who, after his four-and-fortieth
year, can say that he has never bothered himself about _honours,
women,_ or _money_!--not that they did not come his way.... It was
thus that I became one day a University Professor--I had never had
the remotest idea of such a thing; for

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 2

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The Wanderer And His Shadow.
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Even if the individual suffers by an arrangement that suits the mass, even if he is depressed and ruined by it, morality must be maintained and the victim brought to the sacrifice.
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In truth, however, measure, symmetry, a contempt for graciousness and charm, an unconscious severity and morning chilliness, an evasion of passion, as if passion meant the death of art--such are the constituents of sentiment and morality in all old masters, who selected and arranged their means of expression not at random but in a necessary connection with their morality.
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YOUTH AND CRITICISM.
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Not infrequently the assailants, from common hatred, form an alliance which is more repulsive than all that they hate.
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347.
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Surely vanity would never say, "Am I, then, to flatter?" _The Shadow_: Nor does human vanity, so far as I am acquainted with it, ask, as I have done twice, whether it may speak.
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He thinks of dependence and apathy, independence and vivacity as forming inevitable pairs.
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The impulse that bids us seek nothing but _certainties_ in this domain is a religious offshoot, nothing better--a hidden and only apparently sceptical variety of the "metaphysical need," the underlying idea being that for a long time no view of these ultimate certainties will be obtainable, and that until then the "believer" has the right not to trouble himself about the whole subject.
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WHAT IS "BEING OBSTINATE"?--The shortest way is not the straightest possible, but that wherein favourable winds swell our sails.
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--German prose, which is really not fashioned on any pattern and must be considered an original creation of German taste, should give the eager advocate of a future original German culture an indication of how real German dress, German society, German furniture, German meals would look without the imitation of models.
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THE GRAND STYLE.
Page 133
Thus for stronger and more subtle minds (like Lichtenberg) even Herder's masterpiece, his _Ideas for the History of Mankind_, was in a way antiquated at the very moment of its appearance.
Page 134
The reckoning up of their archaic and exotic forms is soon done, but we never cease marvelling if we have an eye for their light and delicate manner in handling the commonplace and apparently long outworn elements in word and phrase.
Page 135
This modesty of letting emotion but half appear is most clearly to be observed, for example, in Sophocles.
Page 145
But at the same time his demands upon what is here called "entirety" grow more exacting.
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In Germany such a study requires arduous and historical research, or, as I have suggested, a telescope.
Page 187
343.
Page 190
C.