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

By Friedrich Nietzsche

Page 142

later ages will perhaps be obliged to
forego. Do not despise the fact of having been religious; consider
fully how you have had a genuine access to art. Can you not, with the
help of these experiences, follow immense stretches of former humanity
with a clearer understanding? Is not that ground which sometimes
displeases you so greatly, that ground of clouded thought, precisely
the one upon which have grown many of the most glorious fruits of older
civilisations? You must have loved religion and art as you loved mother
and nurse,--otherwise you cannot be wise. But you must be able to see
beyond them, to outgrow them; if you, remain under their ban you do
not understand them. You must also be familiar with history and that
cautious play with the balances: "On the one hand--on the other hand."
Go back, treading in the footsteps made by mankind in its great and
painful journey through the desert of the past, and you will learn most
surely whither it is that all later humanity never can or may go again.
And inasmuch as you wish with all your strength to see in advance how
the knots of the future are tied, your own life acquires the value of
an instrument and means of knowledge. It is within your power to see
that all you have experienced, trials, errors, faults, deceptions,
passions, your love and your hope, shall be merged wholly in your aim.
This aim is to become a necessary chain of culture-links yourself,
and from this necessity to draw a conclusion as to the necessity in
the progress of general culture. When your sight has become strong
enough to see to the bottom of the dark well of your nature and your
knowledge, it is possible that in its mirror you may also behold the
far-away visions of future civilisations. Do you think that such a life
with such an aim is too wearisome, too empty of all that is agreeable?
Then you have still to learn that no honey is sweeter than that of
knowledge, and that the overhanging clouds of trouble must be to you as
an udder from which you shall draw milk for your refreshment. And only
when old age approaches will you rightly perceive how you listened to
the voice of nature, that nature which rules the whole world through
pleasure; the same life which has its zenith in age has also its zenith
in wisdom, in that mild sunshine of a constant mental joyfulness; you
meet them both, old age and wisdom, upon one ridge of life,--it was
thus

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

Page 3
M.
Page 48
Religion is rich in excuses to reply to the demand for suicide, and thus it ingratiates itself with those who wish to cling to life.
Page 50
_--What a great deal of pleasure morality gives! Only think what a sea of pleasant tears has been shed over descriptions of noble and unselfish deeds! This charm of life would vanish if the belief in absolute irresponsibility were to obtain supremacy.
Page 54
Upon this foundation is based the oldest alliance, the object of which is the mutual obviating and averting of a threatening danger for the benefit of each individual.
Page 61
--J.
Page 73
Who will help him in this danger, which, by the prospect of an immeasurable duration of punishment, exceeds in horror all the other terrors of the idea? 133.
Page 74
The Christian who compares his nature with God's.
Page 78
The saint, therefore, makes his life easier by absolute renunciation of his personality, and we are mistaken if in that phenomenon we admire the loftiest heroism of morality.
Page 86
--The lightness and frivolity of the Homeric imagination was necessary to calm and occasionally to raise the immoderately passionate temperament and acute intellect of the Greeks.
Page 105
What results from all this? The more capable of thought that eye and ear become, the more they approach the limit where they become senseless, the seat of pleasure is moved into the brain, the organs of the senses themselves become dulled and weak, the symbolical takes more and more the place of the actual,--and thus we arrive at barbarism in this way as surely as in any other.
Page 108
Once for all, Voltaire was the last of the great dramatists who with Greek proportion controlled his manifold soul, equal even to the greatest storms of tragedy,--he was able to do what no German could, because the French nature is much nearer akin to the Greek than is the German; he was also the last great writer who in the wielding of prose possessed the Greek ear, Greek artistic conscientiousness, and Greek simplicity and grace; he was, also, one of the last men able to combine in himself the greatest freedom of mind and an absolutely unrevolutionary way of thinking without being inconsistent and cowardly.
Page 112
Deviating natures are of the utmost importance wherever there is to be progress.
Page 115
In a child, the familiar manifestation of restriction is called a good character; in placing itself on the side of the fettered spirits the child first discloses its awakening common feeling; with this foundation of common sentiment, he will eventually become useful to his State or rank.
Page 122
Thus equipped, he is then ready to be a benefactor to the whole of society, by increasing good works, mental joys and fertility, by preventing evil thoughts, projects and villainies (the evil source of which is so often the belly), by the restoration of a mental and physical aristocracy (as a maker and hinderer of marriages), by judiciously checking all so-called soul-torments and pricks of conscience.
Page 128
--It is clear that men overvalue everything great and prominent.
Page 136
Historical studies form the qualification for this painting, for they constantly incite us in regard to a portion of history, a people, or a human life, to imagine for ourselves a quite distinct horizon of thoughts, a certain strength of feelings, the prominence of this or the obscurity of that.
Page 138
281.
Page 158
Of a truth it is because masculine vanity and reverence are greater than feminine wisdom; for women have known how to secure for themselves by their subordination the greatest advantage, in fact, the upper hand.
Page 173
The masses must have the impression that there is a powerful, nay indomitable strength of will operating; at least it must seem to be there operating.
Page 200
But men themselves commune very differently with this their higher self, and are frequently their own playactors, in so far as they repeatedly imitate what they are in those moments.