Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 73

reader will find the same _voluntary_ turning away from those
instincts which made a _Zarathustra_ a possible feat. Refinement in
form, in aspiration, and in the art of keeping silent, are its more or
less obvious qualities; psychology is handled with deliberate hardness
and cruelty,--the whole book does not contain one single good-natured
word.... All this sort of thing refreshes a man. Who can guess the kind
of recreation that is necessary after such an expenditure of goodness
as is to be found in _Zarathustra_? From a theological standpoint--now
pay ye heed; for it is but on rare occasions that I speak as a
theologian--it was God Himself who, at the end of His great work,
coiled Himself up in the form of a serpent at the foot of the tree of
knowledge. It was thus that He recovered from being a God.... He had
made everything too beautiful.... The devil is simply God's moment of
idleness, on that seventh day.


The three essays which constitute this genealogy are, as regards
expression, aspiration, and the art of the unexpected, perhaps the
most curious things that have ever been written. Dionysus, as you know,
is also the god of darkness. In each case the beginning is calculated
to mystify; it is cool, scientific, even ironical, intentionally
thrust to the fore, intentionally reticent. Gradually less calmness
prevails; here and there a flash of lightning defines the horizon;
exceedingly unpleasant truths break upon your ears from out remote
distances with a dull, rumbling sound,--until very soon a fierce tempo
is attained in which everything presses forward at a terrible degree
of tension. At the end, in each case, amid fearful thunderclaps, a new
truth shines out between thick clouds. The truth of the first essays
the psychology of Christianity: the birth of Christianity out of the
spirit of resentment, not, as is supposed, out of the "Spirit,"--in
all its essentials, a counter-movement, the great insurrection against
the dominion of noble values. The second essay contains the psychology
of conscience: this is not, as you may believe, "the voice of God in
man"; it is the instinct of cruelty, which turns inwards once it is
unable to discharge itself outwardly. Cruelty is here exposed, for the
first time, as one of the oldest and most indispensable elements in the
foundation of culture. The third essay replies to the question as to
the origin of the formidable power of the ascetic ideal, of the priest
ideal, despite the fact that this ideal is essentially detrimental,
that it is a will to nonentity and to decadence. Reply: it

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

Page 0
Page 4
One is habituated to the bad, like a person who all at once sees a fearful hurly-burly _beneath_ him--and one was the counterpart of him who bothers himself with things that do not concern him.
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down the law to our to-day.
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=--All philosophers make the common mistake of taking contemporary man as their starting point and of trying, through an analysis of him, to reach a conclusion.
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On the contrary he thought he embodied the highest wisdom concerning things in [mere] words; and, in truth, language is the first movement in all strivings for wisdom.
Page 18
A third feeling, as the result of two prior, single, separate feelings, is judgment in its crudest form.
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=--One very forward step in education is taken when man emerges from his superstitious and religious ideas and fears and, for instance, no longer believes in the dear little angels or in original sin, and has stopped talking about the salvation of the soul: when he has taken this step to freedom he has, nevertheless, through the utmost exertion of his mental power, to overcome metaphysics.
Page 26
Only men of the utmost simplicity can believe that the nature man knows can be changed into a purely logical nature.
Page 33
A step further is taken, and the predication good or bad is no longer made of the particular motives but of the entire nature of a man, out of which motive grows as grow the plants out of the soil.
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--Moreover, this depression is something that can be grown out of; in many men it is not present at all as a consequence of acts which inspire it in many other men.
Page 41
The maid in love wishes that she could attest the fidelity of her own passion through the faithlessness of her beloved.
Page 47
Eagerness, on the other hand, to keep alive from day to day with the anxious counsel of physicians, without capacity to attain any nearer to one's ideal of life, is far less worthy of respect.
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=--Men are not ashamed of obscene thoughts, but they are ashamed when they suspect that obscene thoughts are attributed to them.
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Against it there is no consensus omnium sapientium whatever, on any point, with the exception of which Goethe's verse speaks: "All greatest sages to all latest ages Will smile, wink and slily agree 'Tis folly to wait till a fool's empty pate Has learned to be knowing and free.
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rule and tradition as you are yourself?--The cogitation of the superstitious and magic-deluded man is upon the theme of imposing a law upon nature: and to put it briefly, religious worship is the result of such cogitation.
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Through all these magical relationships to nature countless ceremonies are occasioned, and finally, when their complexity and confusion grow too great, pains are taken to systematize them, to arrange them so that the favorable course of nature's progress, namely the great yearly circle of the seasons, may be brought about by a corresponding course of the ceremonial progress.
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127 =Reverence for Madness.
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He responds with that which he is glad to give, namely a heart that is glad to accept.
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A powerful impulse of nature has in every age led to protest against such phenomena.
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--In the same manner I have viewed the saints of India who occupy an intermediate station between the christian saints and the Greek philosophers and hence are not to be regarded as a pure type.