Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

By Friedrich Nietzsche

Page 124

ancestors. He thinks of their origin with grief and is
often ashamed, often irritable. The whole sum of strength, joy, vigour,
which he devotes to his possessions, is often balanced by a deep
weariness, he cannot forget their origin. He looks despondingly at the
future; he knows well that his successors will suffer from the past as
he does.


250.

MANNERS.--Good manners disappear in proportion as the influence of
a Court and an exclusive aristocracy lessens; this decrease can be
plainly observed from decade to decade by those who have an eye
for public behaviour, which grows visibly more vulgar. No one any
longer knows how to court and flatter intelligently; hence arises the
ludicrous fact that in cases where we _must_ render actual homage
(to a great statesman or artist, for instance), the words of deepest
feeling, of simple, peasant-like honesty, have to be borrowed, owing to
the embarrassment resulting from the lack of grace and wit. Thus the
public ceremonious meeting of men appears ever more clumsy, but more
full of feeling and honesty without really being so. But must there
always be a decline in manners? It appears to me, rather, that manners
take a deep curve and that we are approaching their lowest point. When
society has become sure of its intentions and principles, so that they
have a moulding effect (the manners we have learnt from former moulding
conditions are now inherited and always more weakly learnt), there will
then be company manners, gestures and social expressions, which must
appear as necessary and simply natural because they are intentions
and principles. The better division of time and work, the gymnastic
exercise transformed into the accompaniment of all beautiful leisure,
increased and severer meditation, which brings wisdom and suppleness
even to the body, will bring all this in its train. Here, indeed, we
might think with a smile of our scholars, and consider whether, as a
matter of fact, they who wish to be regarded as the forerunners of that
new culture are distinguished by their better manners? This is hardly
the case; although their spirit may be willing enough their flesh is
weak. The past of culture is still too powerful in their muscles, they
still stand in a fettered position, and are half worldly priests and
half dependent educators of the upper classes, and besides this they
have been rendered crippled and lifeless by the pedantry of science and
by antiquated, spiritless methods. In any case, therefore, they are
physically, and often three-fourths mentally, still the courtiers of an
old, even antiquated culture, and as such are themselves antiquated;
the new spirit that occasionally

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

Page 1
Schemes for interpreting earthly phenomena must be devised which, though they do not require to be absolute or irrefutable, must yet favour the maintenance of the kind of men that devises them.
Page 2
I refer, of course, to Spencer and Buckle, who both upheld the view that in a system of thought the emotional factor is of the highest importance.
Page 13
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Page 29
The _Judgment_--that is the faith: "This and this is so.
Page 46
) But if the conditioned world be causally determined by the unconditioned, then the _freedom to err, to be sinful,_ must also be derived from the same quarter: and once more the question arises, _to what purpose?_ .
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666.
Page 76
It does not inquire into the _motives_ of an action, as if these had been present in consciousness previous to the action, but it first divides the action up into a group of phenomena, and then seeks the previous history of this mechanical movement--but _not_ in the terms of feeling, perception, and thought; from this quarter it can never accept the explanation: perception is precisely the matter of science, _which has to be explained.
Page 83
The excessive importance which he attaches to the _sexual instinct_ is not the _result_ of the latter's importance to the species, for procreation is the actual performance of the individual, it is his greatest interest, and therefore it is his _highest expression of power_ (not judged from the standpoint of consciousness, but from the very centre of the individual).
Page 109
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Page 115
One must have tyrants against one in order to become a tyrant, _i.
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Page 182
The "great man" is so, owing to the free scope which he gives to his desires, and to the still greater power which knows how to enlist these magnificent monsters into its service.
Page 183
There is such a thing as a noble and dangerous form of carelessness, which allows of profound conclusions and insight: the carelessness of the self-reliant and over-rich soul, which has never _troubled_ itself about friends, but which knows only hospitality and knows how to practise it; whose heart and house are open to all who will enter--beggar, cripple, or king.
Page 184
(I do not refer here to the prefix "Lord" and _L'almanac de Gotha_: this is a parenthesis for donkeys.
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977.
Page 204
We should recognise that every movement is (1) _partly_ the manifestation of fatigue resulting from a previous movement (satiety after it, the malice of weakness towards it, and disease); and (2) _partly_ a newly awakened accumulation of long slumbering forces, and therefore wanton, violent, healthy.
Page 214
_ To this end we must not only consider those aspects of life which have been denied hitherto, as: _necessary,_ but as desirable, and not only desirable to those aspects which have been affirmed hitherto (as complements or first prerequisites, so to speak), but for their own sake, as the more powerful, more terrible, and more _veritable_ aspects of life, in which the latter's will expresses itself most clearly.
Page 224
uniformity, from the play of contradictions back into the delight of consonance, saying yea unto itself, even in this homogeneity of its courses and ages; for ever blessing itself as something which recurs for all eternity,--a becoming which knows not satiety, or disgust, or weariness:--this, my Dionysian world of eternal self-creation, of eternal self-destruction, this mysterious world of twofold voluptuousness; this, my "Beyond Good and Evil" without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must by nature keep goodwill to itself,--would you have a name for my world? A _solution_ of all your riddles? Do ye also want a light, ye most concealed, strongest and most undaunted men of the blackest midnight?--_This world is the Will to Power--and nothing else!_ And even ye yourselves are this will to power--and nothing besides!.