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

By Friedrich Nietzsche

Page 179

and feebler. In the same way a
later generation will also see the State become meaningless in certain
parts of the world,--an idea which many contemporaries can hardly
contemplate without alarm and horror. To _labour_ for the propagation
and realisation of this idea is, certainly, another thing; one must
think very presumptuously of one's reason, and only half understand
history, to set one's hand to the plough at present--when as yet no
one can show us the seeds that are afterwards to be sown upon the
broken soil. Let us, therefore, trust to the "wisdom and selfishness
of men" that the State may _yet_ exist a good while longer, and that
the destructive attempts of over-zealous, too hasty sciolists may be in


SOCIALISM, WITH REGARD TO ITS MEANS.--Socialism is the fantastic
younger brother of almost decrepit despotism, which it wants to
succeed; its efforts are, therefore, in the deepest sense reactionary.
For it desires such an amount of State power as only despotism has
possessed,--indeed, it outdoes all the past, in that it aims at the
complete annihilation of the individual, whom it deems an unauthorised
luxury of nature, which is to be improved by it into an appropriate
_organ of the general community._ Owing to its relationship, it always
appears in proximity to excessive developments of power, like the
old typical socialist, Plato, at the court of the Sicilian tyrant;
it desires (and under certain circumstances furthers) the Cæsarian
despotism of this century, because, as has been said, it would like to
become its heir. But even this inheritance would not suffice for its
objects, it requires the most submissive prostration of all citizens
before the absolute State, such as has never yet been realised; and
as it can no longer even count upon the old religious piety towards
the State, but must rather strive involuntarily and continuously for
the abolition thereof,--because it strives for the abolition of all
existing _States,_--it can only hope for existence occasionally, here
and there for short periods, by means of the extremest terrorism. It is
therefore silently preparing itself for reigns of terror, and drives
the word "justice" like a nail into the heads of the half-cultured
masses in order to deprive them completely of their understanding
(after they had already suffered seriously from the half-culture), and
to provide them with a good conscience for the bad game they are to
play. Socialism may serve to teach, very brutally and impressively, the
danger of all accumulations of State power, and may serve so far to
inspire distrust of the State itself. When its rough voice strikes up
the way-cry "_as much State

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Text Comparison with Thoughts Out of Season, Part II

Page 2
I will show in them why instruction that does not "quicken," knowledge that slackens the rein of activity, why in fact history, in Goethe's phrase, must be seriously "hated," as a costly and superfluous luxury of the understanding: for we are still in want of the necessaries of life, and the superfluous is an enemy to the necessary.
Page 19
Historical knowledge streams on him from sources that are inexhaustible, strange incoherencies come together, memory opens all its gates and yet is never open wide enough, nature busies herself to receive all the foreign guests, to honour them and put them in their places.
Page 20
The culture of a people as against this barbarism, can be, I think, described with justice as the "unity of artistic style in every outward expression of the people's life.
Page 24
It seems impossible for a strong full chord to be prolonged, however powerfully the strings are swept: it dies away again the next moment in the soft and strengthless echo of history.
Page 27
The question is always on my tongue, why precisely Democritus? Why not Heraclitus, or Philo, or Bacon, or Descartes? And then, why a philosopher? Why not a poet or orator? And why especially a Greek? Why not an Englishman or a Turk? Is not the past large enough to let you find some place where you may disport yourself without becoming ridiculous? But, as I said, they are a race of eunuchs: and to the eunuch one woman is the same as another, merely a woman, "woman in herself," the Ever-unapproachable.
Page 40
But you really think very little of them, for you dare not take any reasonable pains for their future; and you act like practical pessimists, men who feel the coming catastrophe and become indifferent and careless of their own and others' existence.
Page 41
"The absurdity and superstition," these sceptics say, "suit men like ourselves, who come as the latest withered shoots of a gladder and mightier stock, and fulfil Hesiod's prophecy, that men will one day be born gray-headed, and that Zeus will destroy that generation as soon as the sign be visible.
Page 54
The world has become skilled at giving new names to things and even baptizing the devil.
Page 65
We have to answer for our existence to ourselves; and will therefore be our own true pilots, and not admit that our being resembles a blind fortuity.
Page 67
more constantly in my youth, and touched me more nearly, than any other.
Page 71
I only know a single author that I can rank with Schopenhauer, or even above him, in the matter of honesty; and that is Montaigne.
Page 74
I think there was a strong likelihood of Schopenhauer the man going under, and leaving at best a residue of "pure reason": and only "at best"--it was more probable that neither man nor reason would survive.
Page 80
The solitude of his being has become an indivisible, unrelated atom, an icy stone.
Page 88
They are tempted to cry out to such a man, in Faust's words to Mephistopheles:-- "So to the active and eternal Creative force, in cold disdain You now oppose the fist infernal"-- and he who would live according to Schopenhauer would seem to be more like a Mephistopheles than a Faust--that is, to our weak modern eyes, which always discover signs of malice in any negation.
Page 89
For he must go down.
Page 102
As if there were a poison in them that would not let them breathe, they rush about in disorder, anxious slaves of the "three m's," the moment, the mode and the mob: they see too well their want of dignity and fitness, and need a false elegance to hide their galloping consumption.
Page 104
Everything new means something to be unlearnt, and your downright man will respect the ancient dogmas and accuse the new evangelist of failing in the _sensus recti_.
Page 107
The business men in their continual demand for education merely wish for--business.
Page 114
Page 122
I believe in all seriousness that it is to the state's advantage to have nothing further to do with philosophy, to demand nothing from it, and let it go its own way as much as possible.