Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

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my _Zarathustra,_ I said to him that this was just as it should be: to
have understood six sentences in that book--that is to say, to have
lived them--raises a man to a higher level among mortals than "modern"
men can attain. With this feeling of distance how could I even wish to
be read by the "moderns" whom I know! My triumph is just the opposite
of what Schopenhauer's was--I say "_Non_ legor, _non_ legar."--Not
that I should like to underestimate the pleasure I have derived from
the innocence with which my works have frequently been contradicted.
As late as last summer, at a time when I was attempting, perhaps by
means of my weighty, all-too-weighty literature, to throw the rest of
literature off its balance, a certain professor of Berlin University
kindly gave me to understand that I ought really to make use of a
different form: no one could read such stuff as I wrote.--Finally, it
was not Germany, but Switzerland that presented me with the two most
extreme cases. An essay on _Beyond Good and Evil,_ by Dr. V. Widmann in
the paper called the _Bund,_ under the heading "Nietzsche's Dangerous
Book," and a general account of all my works, from the pen of Herr
Karl Spitteler, also in the _Bund,_ constitute a maximum in my life--I
shall not say of what.... The latter treated my _Zarathustra,_ for
instance as "_advanced exercises in style_," and expressed the wish
that later on I might try and attend to the question of substance as
well; Dr. Widmann assured me of his respect for the courage I showed
in endeavouring to abolish all decent feeling. Thanks to a little
trick of destiny, every sentence in these criticisms seemed, with
a consistency that I could but admire, to be an inverted truth. In
fact it was most remarkable that all one had to do was to "transvalue
all values," in order to hit the nail on the head with regard to me,
instead of striking my head with the nail.... I am more particularly
anxious therefore to discover an explanation. After all, no one can
draw more out of things, books included, than he already knows. A man
has no ears for that to which experience has given him no access. To
take an extreme case, suppose a book contains simply incidents which
lie quite outside the range of general or even rare experience--suppose
it to be the _first_ language to express a whole series of experiences.
In this case nothing it contains will really be heard at all, and,
thanks to an acoustic delusion,

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

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strength, the pain of "futility," uncertainty, the lack of an opportunity to recover in some way, or to attain to a state of peace concerning anything--shame in one's own presence, as if one had _cheated_ oneself too long.
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_ In one's heart of hearts, not to know, whither? Emptiness.
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This increases the feeling of power to the highest degree, therefore, to the mind of the ingenuous, it is _power.
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_ Question: has this pantheistic and affirmative attitude to all things also been made possible by morality? At bottom only the moral God has been overcome.
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_--We _Immoralists_ are to-day the _strongest_ power: the other great powers are in need of us .
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_(d)_ Those who are tired of themselves--who are.
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The legend of salvation takes the place of the symbolic "now" and "all time," of the symbolic "here" and "everywhere"; and miracles appear instead of the psychological symbol.
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Christian values are by no means overcome by such people.
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*** It makes all the difference: whether a man recognises this state of distress as such owing to a passion or to a yearning in himself, or whether it comes home to him as a problem which he arrives at only by straining his thinking powers and his historical imagination to the utmost.
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The struggle of the many against the strong, of the ordinary against the extraordinary, of the weak against the strong: meets with one of its finest interruptions in the fact that the rare, the refined, the more exacting, present themselves as the weak, and repudiate the coarser weapons of power.
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The need of hostility, cruelty, revenge, and violence is reverted, "it steps backwards"; in the thirst for knowledge there lurks both the lust of gain and of conquest; in the artist, the powers of dissimulation and falsehood find their scope; the instincts are thus transformed into demons with whom a fight takes place, etc.
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_ 418.
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A virtue is _refuted_ with a "for.
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_Uglification_: self-derision, dialectical dryness, intelligence in the form of a _tyrant_ against the "tyrant" (instinct).
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