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

By Friedrich Nietzsche

Page 128

The higher the light in which
this relation was regarded, the lower sank intercourse with woman;
nothing else was taken into consideration than the production of
children and lust; there was no intellectual intercourse, not even real
love-making. If it be further remembered that women were even excluded
from contests and spectacles of every description, there only remain
the religious cults as their sole higher occupation. For although in
the tragedies Electra and Antigone were represented, this was only
_tolerated_ in art, but not liked in real life,--just as now we cannot
endure anything pathetic in _life_ but like it in art. The women had no
other mission than to produce beautiful, strong bodies, in which the
father's character lived on as unbrokenly as possible, and therewith
to counteract the increasing nerve-tension of such a highly developed
culture. This kept the Greek culture young for a relatively long time;
for in the Greek mothers the Greek genius always returned to nature.


THE PREJUDICE IN FAVOUR OF GREATNESS.--It is clear that men overvalue
everything great and prominent. This arises from the conscious or
unconscious idea that they deem it very useful when one person throws
all his strength into one thing and makes himself into a monstrous
organ. Assuredly, an _equal_ development of all his powers is more
useful and happier for man; for every talent is a vampire which sucks
blood and strength from other powers, and an exaggerated production can
drive the most gifted almost to madness. Within the circle of the arts,
too, extreme natures excite far too much attention; but a much lower
culture is necessary to be captivated by them. Men submit from habit to
everything that seeks power.


THE TYRANTS OF THE MIND.--It is only where the ray of myth falls that
the life of the Greeks shines; otherwise it is gloomy. The Greek
philosophers are now robbing themselves of this myth; is it not as if
they wished to quit the sunshine for shadow and gloom? Yet no plant
avoids the light; and, as a matter of fact, those philosophers were
only seeking a _brighter_ sun; the myth--was not pure enough, not
shining enough for them. They found this light in their knowledge,
in that which each of them called his "truth." But in those times
knowledge shone with a greater glory; it was still young and knew but
little of all the difficulties and dangers of its path; it could still
hope to reach in one single bound the central point of all being,
and from thence to solve the riddle of the world. These philosophers
had a firm belief in

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 8
The weaker forces attach themselves to them with such mysterious speed, and transform themselves so wonderfully, in the sudden swelling of that violent avalanche, under the charm of that creative kernel, into an affinity hitherto not existing, that it seems as if a magic will were emanating from them.
Page 10
in their heads they will promote _that_ policy which will offer the greatest security to these purposes; whereas it is unthinkable, that they, against their intentions, guided perhaps by an unconscious instinct, should sacrifice themselves for the State-tendency, unthinkable because they lack that very instinct.
Page 20
Then what exactly? Here now we may be met on the ground of a favourite æsthetic notion with the proposition, "It is not the poem which gives birth to the setting but the _sentiment_ created by the poem.
Page 22
Not the word, but the "more pleasing" sound, not the idea but the most heartfelt joyful tone was chosen by the sublime master in his longing for the most soul-thrilling ensemble of his orchestra.
Page 23
Page 27
" "Why should you rack, poor foolish Bards, for ends like these the gracious Muses?"[2] And that the muses are tormented, even tortured and flayed, these veracious miserable ones do not themselves deny! We had assumed a passionate drama, carrying away the spectator, which even without music would be sure of its effect.
Page 29
And just as in truth the idea of Greek law has developed from _murder_ and expiation of murder, so also nobler Civilisation takes her first wreath of victory from the altar of the expiation of murder.
Page 31
How characteristic are both question and answer, when a notable opponent of Pericles is asked, whether he or Pericles was the better wrestler in the city, and he gives the answer: "Even if I throw him down he denies that he has fallen, attains his purpose and convinces those who saw him fall.
Page 38
LATER PREFACE (_Towards the end of_ 1879) This attempt to relate the history of the earlier Greek philosophers distinguishes itself from similar attempts by its brevity.
Page 52
But then the questions occur to him: Yet why has not everything that has become perished long ago, since, indeed, quite an eternity of time has already gone by? Whence the ceaseless current of the River of Becoming? He can save himself from these questions only by mystic possibilities: the eternal Becoming can have its origin only in the eternal "Being," the conditions for that apostasy from that eternal "Being" to a Becoming in injustice are ever the same, the constellation of things cannot help itself being thus fashioned, that no end is to be seen of that stepping forth of the individual being out of the lap of the "Indefinite.
Page 56
regulated by it.
Page 61
He however would take these discontented people, together with their antipathies and sympathies, their hatred und their love, as negligible and perhaps answer them with some such comment as: "Dogs bark at anything they do not know," or, "To the ass chaff is preferable to gold.
Page 66
we get into fog, into the mysticism of _qualitates occultæ,_ and even a little into mythology.
Page 67
For, in the case of these two men, the origin of that conception of unity is quite different, yea opposite; and if either of them has become at all acquainted with the doctrine of the other then, in order to understand it at all, he had to translate it first into his own language.
Page 75
Secondly, if only fraud and illusion come from the senses, and if in reality there exists only the real identity of "Being" and Thinking, what then are the senses themselves? They too are certainly Appearance only since they do not coincide with the Thinking, and their product, the world of senses, does not coincide with "Being.
Page 80
It is probable that Parmenides would have availed himself of this loophole; however, the same objection would then have to be raised against him which is raised against Kant by A.
Page 82
That is the period of the Anaxagorean chaos.
Page 101
Whereas every metaphor of perception is individual and without its equal and therefore knows how to escape all attempts to classify it, the great "edifice of ideas shows the rigid regularity of a Roman Columbarium and in logic breathes forth the sternness and coolness which we find in mathematics.
Page 102
Similarly, as the astrologer contemplated the stars in the service of man and in connection with their happiness and unhappiness, such a seeker contemplates the whole world as related to man, as the infinitely protracted echo of an original sound: man; as the multiplied copy of the one arch-type: man.
Page 106
If every tree may at some time talk as a nymph, or a god under the disguise of a bull, carry away virgins, if the goddess Athene herself be suddenly seen as, with a beautiful team, she drives, accompanied by Pisistratus, through the markets of Athens--and every honest Athenian did believe this--at any moment, as in a dream, everything is possible; and all nature swarms around man as if she were nothing but the masquerade of the gods, who found it a huge joke to deceive man by assuming all possible forms.