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

By Friedrich Nietzsche

Page 182

moreover, which--presumedly--concerned
man's highest interests; in comparison therewith the aims of the States
and nations which modern history exhibits make a painful impression;
they seem petty, base, material, and restricted in extent. But this
different impression on our imagination should certainly not determine
our judgment; for that universal institution corresponded to feigned
and fictitiously fostered needs, such as the need of salvation, which,
wherever they did not already exist, it had first of all to create:
the, new institutions, however, relieve actual distresses; and the
time is coming when institutions will arise to minister to the common,
genuine needs of all men, and to cast that fantastic prototype, the
Catholic Church, into shade and oblivion.


WAR INDISPENSABLE.--It is nothing but fanaticism and beautiful soulism
to expect very much (or even, much only) from humanity when it has
forgotten how to wage war. For the present we know of no other means
whereby the rough energy of the camp, the deep impersonal hatred, the
cold-bloodedness of murder with a good conscience, the general ardour
of the system in the destruction of the enemy, the proud indifference
to great losses, to one's own existence and that of one's friends, the
hollow, earthquake-like convulsion of the soul, can be as forcibly
and certainly communicated to enervated nations as is done by every
great war: owing to the brooks and streams that here break forth,
which, certainly, sweep stones and rubbish of all sorts along with
them and destroy the meadows of delicate cultures, the mechanism in
the workshops of the mind is afterwards, in favourable circumstances,
rotated by new power. Culture can by no means dispense with passions,
vices, and malignities. When the Romans, after having become Imperial,
had grown rather tired of war, they attempted to gain new strength
by beast-baitings, gladiatoral combats, and Christian persecutions.
The English of to-day, who appear on the whole to have also renounced
war, adopt other means in order to generate anew those vanishing
forces; namely, the dangerous exploring expeditions, sea voyages and
mountaineerings, nominally undertaken for scientific purposes, but in
reality to bring home surplus strength from adventures and dangers of
all kinds. Many other such substitutes for war will be discovered, but
perhaps precisely thereby it will become more and more obvious that
such a highly cultivated and therefore necessarily enfeebled humanity
as that of modern Europe not only needs wars, but the greatest and most
terrible wars,--consequently occasional relapses into barbarism,--lest,
by the means of culture, it should lose its culture and its very


INDUSTRY IN THE SOUTH AND THE NORTH.--Industry arises in two entirely
different ways. The artisans of the South are not

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

Page 3
Page 4
_ In modern times it is not the art-needing man but the slave who determines the general conceptions, the slave who according to his nature must give deceptive names to all conditions in order to be able to live.
Page 11
" The unconscious purpose of the whole movement constrains every individual under its yoke, and produces also in heterogeneous natures as it were a chemical transformation of their qualities until they are brought into affinity with that purpose.
Page 12
He _believed_ that one might be able to take out this divine image and that the grim and barbarically distorted outside and shell did not belong to the essence of the State: the whole fervour and sublimity of his political passion threw itself upon this belief, upon that desire--and in the flames of this fire he perished.
Page 13
We must not attach more value to; this strange notion than to the expulsion of the artist out of the ideal State; these are side-lines daringly mis-drawn, aberrations as it were of the hand otherwise so sure and of the so calmly contemplating eye which at times under the influence of the deceased master becomes dim and dejected; in this mood he exaggerates the master's paradoxes and in the abundance of his love gives himself satisfaction by very eccentrically intensifying the latter's doctrines even to foolhardiness.
Page 14
Woman is more closely related to Nature than man and in all her essentials she remains ever herself.
Page 21
The symbol, in face of the god really revealing himself, has no.
Page 25
The worst music can still mean, as compared with the best poetry, the Dionysean world-subsoil, and the worst poetry can be mirror, image and reflection of this subsoil, if together with the best music: as certainly, namely, as the single tone against the metaphor is already Dionysean, and the single metaphor together with idea and word against music is already Apollonian.
Page 26
singers; and from this jugglery the judicious listener turns away laughing.
Page 51
How can anything perish that has a right to exist? Whence that restless Becoming and giving-birth, whence that expression of painful distortion on the face of Nature, whence the never-ending dirge in all realms of existence? Out of this world of injustice, of audacious apostasy from the primordial-unity of things Anaximander flees into a metaphysical castle, leaning out of which he turns his gaze far and wide in order at last, after a pensive silence, to address to all beings this question: "What is your existence worth? And if it is worth nothing why are you there? By your guilt, I observe, you sojourn in this world.
Page 54
,_ they can be perceived, although they are without definite contents.
Page 58
For water in descending is transformed into earth, in ascending into fire: or as Heraclitus appears to have expressed himself more exactly: from the sea ascend only the pure vapours which serve as food to the divine fire of the stars, from the earth only the dark, foggy ones, from which the Moist derives its nourishment.
Page 60
Why is there water, why earth? This to Heraclitus is a much more serious problem than to ask, why men are so stupid and bad.
Page 61
For common minds have an ugly ability to perceive in the deepest and richest saying nothing but their own every-day opinion.
Page 62
Such men live in their own solar-system--one has to look for them there.
Page 71
For that very reason from the idea of "Being"--of which the _essentia_ precisely is only the "Being"--cannot be inferred an _existentia_ of the "Being" at all.
Page 78
Under this hypothesis Anaxagoras, as later on Democritus, assumed that they must knock against each other; if in their motions they came by chance upon one another, that they would dispute the same space with each other, and that this struggle was the very cause of all Change.
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Page 87
It seems to me that one might say here, in a certain.
Page 89
It has no duty, and no end which It might be compelled to pursue; if It did once begin with that motion and set Itself an end, this after all was only--the answer is difficult, Heraclitus would say--_play!_" That seems always to have been the last solution or answer hovering on the lips of the Greek.