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

By Friedrich Nietzsche

Page 141

a dweller in towns; he has no happiness and confers no


PRUDENCE OF THE FREE SPIRITS.--Free-thinkers, those who live by
knowledge alone, will soon attain the supreme aim of their life and
their ultimate position towards society and State, and will gladly
content themselves, for instance, with a small post or an income that
is just sufficient to enable them to live; for they will arrange to
live in such a manner that a great change of outward prosperity, even
an overthrow of the political order, would not cause an overthrow
of their life. To all these things they devote as little energy as
possible in order that with their whole accumulated strength, and with
a long breath, they may dive into the element of knowledge. Thus they
can hope to dive deep and be able to see the bottom. Such a spirit
seizes only the point of an event, he does not care for things in the
whole breadth and prolixity of their folds, for he does not wish to
entangle himself in them. He, too, knows the weekdays of restraint, of
dependence and servitude. But from time to time there must dawn for
him a Sunday of liberty, otherwise he could not endure life. It is
probable that even his love for humanity will be prudent and somewhat
short-winded, for he desires to meddle with the world of inclinations
and of blindness only as far as is necessary for the purpose of
knowledge. He must trust that the genius of justice will say something
for its disciple and protege if accusing voices were to call him poor
in love. In his mode of life and thought there is a _refined heroism,_
which scorns to offer itself to the great mob-reverence, as its
coarser brother does, and passes quietly through and out of the world.
Whatever labyrinths it traverses, beneath whatever rocks its stream has
occasionally worked its way--when it reaches the light it goes clearly,
easily, and almost noiselessly on its way, and lets the sunshine strike
down to its very bottom.


FORWARD.--And thus forward upon the path of wisdom, with a firm step
and good confidence! However you may be situated, serve yourself as a
source of experience! Throw off the displeasure at your nature, forgive
yourself your own individuality, for in any case you have in yourself
a ladder with a hundred steps upon which you can mount to knowledge.
The age into which with grief you feel yourself thrown thinks you happy
because of this good fortune; it calls out to you that you shall still
have experiences which men of

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

Page 6
Page 8
And not only individual men but all mankind will by degrees be uplifted to this manliness when they are finally habituated to the proper appreciation of tenable, enduring knowledge and have lost all faith in inspiration and in the miraculous revelation of truth.
Page 12
For example, the correspondence of certain things to one another and the identity of those things at different periods of time are assumptions pure and simple, but the science of logic originated in the positive belief that they were not assumptions at all but established facts.
Page 16
Again, there are those who have combined all the characteristic features of our world of phenomena--that is, the conception of the world which has been formed and inherited through a series of intellectual vagaries--and instead of holding the intellect responsible for it all, have pronounced the very nature of things accountable for the present very sinister aspect of the world, and preached annihilation of existence.
Page 21
23 =Age of Comparison.
Page 23
At any rate, if mankind is not to be led astray by such a universal rule of conduct, it behooves it to attain a _knowledge of the condition of culture_ that will serve as a scientific standard of comparison in connection with cosmical ends.
Page 26
Only men of the utmost simplicity can believe that the nature man knows can be changed into a purely logical nature.
Page 27
The great lack of imagination from which he suffers is responsible for his inability to enter into the feelings of beings other than himself, and hence his sympathy with their fate and suffering is of the slightest possible description.
Page 31
=--The matter therefore, as regards pro and con, stands thus: in the present state of philosophy an awakening of the moral observation is essential.
Page 32
At first single actions are termed good or bad without any reference to their motive, but solely because of the utilitarian or prejudicial consequences they have for the community.
Page 41
Whoever desires no more of things than knowledge of them attains speedily to peace of mind and will at most err through lack of knowledge, but scarcely through eagerness for knowledge (or through sin, as the world calls it).
Page 43
So Shakespeare in Othello, Sophocles in Ajax, whose suicide would not have seemed to him so imperative had he only been able to cool his ardor for a day, as the oracle foreboded: apparently he would then have repulsed somewhat the fearful whispers of distracted thought and have said to himself: Who has not already, in my situation, mistaken a sheep for a hero? is it so extraordinary a thing? On the contrary it is something universally human: Ajax should thus have soothed himself.
Page 50
--To this extent there is also a law between slaves and masters, limited only by the extent to which the slave may be useful to his master.
Page 58
Hence the reward has only the significance of an encouragement to him and others as a motive for subsequent acts.
Page 64
If any person.
Page 67
It brings into prominence the sympathetic relation of man to man, the existence of benevolence, gratitude, prayer, of truces between enemies, of loans upon security, of arrangements for the protection of property.
Page 73
It is because he gazes into this clear mirror, that his own self seems so extraordinarily distracted and so troubled.
Page 75
accepted but as to how it originated can no longer, in the present state of comparative ethnological science, be a matter of doubt, and with the insight into the origin of this belief all faith collapses.
Page 77
Others contradict earlier opinions and do not shrink from the ordeal of being deemed inconsistent.
Page 80
It is simply the result of opinions regarding the things.