Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 57

in bandages, and extremely painful,
I dictated while he wrote and corrected as he went along--to be
accurate, he was the real composer, whereas I was only the author.
When the completed book ultimately reached me,--to the great surprise
of the serious invalid I then was,--I sent, among others, two copies
to Bayreuth. Thanks to a miraculous flash of intelligence on the part
of chance, there reached me precisely at the same time a splendid copy
of the _Parsifal_ text, with the following inscription from Wagner's
pen: "To his dear friend Friedrich Nietzsche, from Richard Wagner,
Ecclesiastical Councillor." At this crossing of the two books I seemed
to hear an ominous note. Did it not sound as if two swords had crossed?
At all events we both felt this was so, for each of us remained silent.
At about this time the first Bayreuth Pamphlets appeared: and I then
understood the move on my part for which it was high time. Incredible!
Wagner had become pious.


My attitude to myself at that time (1876), and the unearthly certitude
with which I grasped my life-task and all its world-historic
consequences, is well revealed throughout the book, but more
particularly in one very significant passage, despite the fact that,
with my instinctive cunning, I once more circumvented the use of
the little word "I,"--not however, this time, in order to shed
world-historic glory on the names of Schopenhauer and Wagner, but on
that of another of my friends, the excellent Dr. Paul Rée--fortunately
much too acute a creature to be deceived--others were less subtle.
Among my readers I have a number of hopeless people, the typical
German professor for instance, who can always be recognised from the
fact that, judging from the passage in question, he feels compelled to
regard the whole book as a sort of superior Realism. As a matter of
fact it contradicts five or six of my friend's utterances: only read
the introduction to _The Genealogy of Morals_ on this question.--The
passage above referred to reads: "What, after all, is the principal
axiom to which the boldest and coldest thinker, the author of the
book "_On the Origin of Moral Sensations_" (read Nietzsche, the first
Immoralist), "has attained by means of his incisive and decisive
analysis of human actions? 'The moral man,' he says is no nearer to the
intelligible (metaphysical) world than is the physical man, for there
is no intelligible world.' This theory, hardened and sharpened under
the hammer-blow of historical knowledge" (read _The Transvaluation
of all Values_), "may some time or other, perhaps in some future
period,--1890!--serve as the axe which is applied to

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

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643, 647, 649, 651, 684, 685, will be of special interest.
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should be methodically drawn to the front, and no mention should be made of its ultimate significance.
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The adiaphoric state which would be thinkable in itself, is entirely lacking.
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I have the intention of extending my arm; taking it for granted that I know as little of the physiology of the human body and of the mechanical laws of its movements as the man in the street, what could there be more vague, more bloodless, more uncertain than this intention compared with what follows it? And supposing I were the astutest of mechanics, and especially conversant with the formulæ which are applicable in this case, I should not be able to extend my arm one whit the better.
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_ The popular belief in cause and.
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This is the profoundest concept of _suffering.
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As a counter-agent to prostitution, or as its ennoblement, I would recommend leasehold marriages (to last for a term of years or months), with adequate provision for the children.
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_"Punishment and reward.
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_Fourth standpoint.
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_Sensuality in its various disguises.
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All order of rank has vanished.
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(3) _The monastery.
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The more rights I surrender and the more I level myself down to others, the more deeply do I sink into the average and ultimately into the greatest number.
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Is _one perfect_ through the smallness of the task, or _imperfect_ owing to the extraordinary character of the aim? .
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_ _Napoleon:_ we see the necessary relationship between the higher and the terrible man.
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To spend one's life amid delicate and absurd things; a stranger to reality, half-artist, half-bird, half-metaphysician; without a yea or a nay for reality, save that from time to time one acknowledges it, after the manner of a good dancer, with the tips of one's toes; always tickled by some happy ray of sunlight; relieved and encouraged even by sorrow --for sorrow _preserves_ the happy man; fixing a little tail of jokes even to the most holy thing: this, as is clear, is the ideal of a heavy spirit, a ton in weight _of the spirit of gravity.
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It is clear that only the rarest and most lucky cases of humanity can attain to the highest and most sublime human joys in which Life celebrates its own glorification; and this only happens when these rare creatures themselves and their forbears have lived a long preparatory life leading to this goal, without, however, having done so consciously.
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The ripeness of man for this thought.