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

By Friedrich Nietzsche

Page 129

themselves and their "truth," and with it they
overthrew all their neighbours and predecessors; each one was a
warlike, violent _tyrant._ The happiness in believing themselves the
possessors of truth was perhaps never greater in the world, but neither
were the hardness, the arrogance, and the tyranny and evil of such a
belief. They were tyrants, they were that, therefore, which every Greek
wanted to be, and which every one was if he _was able._ Perhaps Solon
alone is an exception; he tells in his poems how he disdained personal
tyranny. But he did it for love of his works, of his law-giving;
and to be a law-giver is a sublimated form of tyranny. Parmenides
also made laws. Pythagoras and Empedocles probably did the same;
Anaximander founded a city. Plato was the incarnate wish to become
the greatest philosophic law-giver and founder of States; he appears
to have suffered terribly over the non-fulfilment of his nature, and
towards his end his soul was filled with the bitterest gall. The more
the Greek philosophers lost in power the more they suffered inwardly
from this bitterness and malice; when the various sects fought for
their truths in the street, then first were the souls of these wooers
of truth completely clogged through envy and spleen; the tyrannical
element then raged like poison within their bodies. These many petty
tyrants would have liked to devour each other; there survived not a
single spark of love and very little joy in their own knowledge. The
saying that tyrants are generally murdered and that their descendants
are short-lived, is true also of the tyrants of the mind. Their history
is short and violent, and their after-effects break off suddenly. It
may be said of almost all great Hellenes that they appear to have come
too late: it was thus with Æschylus, with Pindar, with Demosthenes,
with Thucydides: one generation--and then it is passed for ever. That
is the stormy and dismal element in Greek history. We now, it is true,
admire the gospel of the tortoises. To think historically is almost the
same thing now as if in all ages history had been made according to the
theory "The smallest possible amount in the longest possible time!" Oh!
how quickly Greek history runs on! Since then life has never been so
extravagant--so unbounded. I cannot persuade myself that the history of
the Greeks followed that natural course for which it is so celebrated.
They were much too variously gifted to be _gradual_ the orderly manner
of the tortoise when running a race with Achilles, and that is called
natural development. The Geeks

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Text Comparison with The Twilight of the Idols - The Antichrist Complete Works, Volume Sixteen

Page 6
The third alternative is lacking: a man must be both--a _philosopher.
Page 7
The will to a system, shows a lack of honesty.
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We others, we immoralists, on the contrary, have opened our hearts wide to all kinds of comprehension, understanding and approbation.
Page 24
The most antiquated and most traditional psychology has been at work here, it has done nothing else: all phenomena were deeds in the light of this psychology, and all deeds were the result of will; according to it the world was a complex mechanism of agents,.
Page 26
Not only do we try to find a certain kind of explanation as the cause, but those kinds of explanations are selected and preferred which dissipate most rapidly the sensation of strangeness, novelty and unfamiliarity,--in fact the most ordinary explanations.
Page 31
The same edict declares that the water which they need must be drawn neither out of rivers, wells or ponds, but only out of the ditches leading to swamps and out of the holes left by the footprints of animals.
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People forget that education, the process of cultivation itself, is the end--and not "the Empire"--they forget that the _educator_ is required for this end--and not the public-school teacher and university scholar.
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_--This man knows mankind: to what purpose does he study his fellows? He wants to derive some small or even great advantages from them,--he is a politician!.
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--Fancy no one's having thought Kant's Categorical Imperative _dangerous to life!_ .
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_ Whither has the last shred of decency, of self-respect gone, if nowadays even our statesmen--a body of men who are otherwise so unembarrassed, and such thorough anti-Christians in deed--still declare themselves Christians and still flock to communion?[5].
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Let anyone dare to speak to me of its humanitarian blessings! To _abolish_ any sort of distress was opposed to its profoundest interests; its very existence depended on states of distress; it created states of distress in order to make itself immortal.
Page 143
and for evermore, so that the origin of the mechanical world would be a lawless game which would ultimately acquire such consistency as the organic laws seem to have now from our point of view? So that all our mechanical laws would be not eternal, but evolved, and would have survived innumerable different mechanical laws, or that they had attained supremacy in isolated corners of the world and not in others?--It would seem that we need caprice, actual lawlessness, and only a capacity for law, a primeval state of stupidity which is not even able to concern itself with mechanics? The origin of qualities presupposes the existence of quantities, and these, for their part, might arise from a thousand kinds of mechanical processes.
Page 151
The Commanders, the mighty--who do not love, unless it be that they love the images according to which they create.
Page 157
72 All kinds of higher men and their oppression and blighting (as a case in point, Duhring, who was ruined by isolation)--on the whole, this is the fate of higher men to-day, they seem to be a species that is condemned to die out: this fact seems to come to Zarathustra's ears like a great cry for help.