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

By Friedrich Nietzsche

Page 193

will find
some happiness springing up beside the evil--and in fact always the
more happiness the more volcanic the soil has been,--only it would be
absurd to say that suffering itself is justified by this happiness.


592.

THE PATH OF OUR ANCESTORS.--It is sensible when a person develops still
further in himself the _talent_ upon which his father or grandfather
spent much trouble, and does not shift to something entirely new;
otherwise he deprives himself of the possibility of attaining
perfection in any one craft. That is why the proverb says, "Which road
shouldst thou ride?--That of thine ancestors."


593.

VANITY AND AMBITION AS EDUCATORS.--As long as a person has not become
an instrument of general utility, ambition may torment him; if,
however, that point has been reached, if he necessarily works like a
machine for the good of all, then vanity may result; it will humanise
him in small matters and make him more sociable, endurable, and
considerate, when ambition has completed the coarser work of making him
useful.


594.

PHILOSOPHICAL NOVICES.--Immediately we have comprehended the wisdom of
a philosopher, we go through the streets with a feeling as if we had
been re-created and had become great men; for we encounter only those
who are ignorant of this wisdom, and have therefore to deliver new and
unknown verdicts concerning everything. Because we now recognise a
law-book we think we must also comport ourselves as judges.


595.

PLEASING BY DISPLEASING.--People who prefer to attract attention, and
thereby to displease, desire the same thing as those who neither wish
to please nor to attract attention, only they seek it more ardently and
indirectly by means of a step by which they apparently move away from
their goal. They desire influence and power, and therefore show their
superiority, even to such an extent that it becomes disagreeable; for
they know that he who has finally attained power, pleases in almost all
he says and does, and that even when he displeases he still seems to
please. The free spirit also, and in like manner the believer, desire
power, in order some day to please thereby; when, on account of their
doctrine, evil fate, persecution, dungeon, or execution threaten them,
they rejoice in the thought that their teaching will thus be engraved
and branded on the heart of mankind; though its effect is remote they
accept their fate as a painful but powerful means of still attaining to
power.


596.

_CASUS BELLI_ AND THE LIKE.--The prince who, for his determination
to make war against his neighbour, invents a _casus belli,_ is like
a father who foists on his child a mother who is henceforth to be
regarded as

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Text Comparison with The Will to Power, Book III and IV An Attempted Transvaluation of all Values

Page 3
, and most of what follows is clearly but an elaboration of this thought.
Page 10
_ a certain motive is posited as the cause of all phenomena).
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) 581.
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The _common factor_ in the.
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THE WILL TO POWER IN NATURE.
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" There is no such thing as a "being in itself" (_relations_ in the first place constitute being), any more than there can be "knowledge in itself.
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_How_ a given organ gets to be used for any particular purpose is not explained.
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Our "knowledge" and our "action" in this case lie coldly apart: as though in two different regions.
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_ The organic ascends to higher regions.
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.
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_--From a psychological point of view the idea of "cause" is our feeling of power in the act which is called willing--our concept effect is the superstition that this feeling of power is itself the force which moves things.
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_ just as the man sees the woman and makes her a present of everything that can enhance her personal charm, so the sensuality of the artist adorns an object with everything else that he honours and esteems, and by this means perfects it (or idealises it).
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Finally he made an appeal to beautiful feelings and heaving breasts, just as all other theatrical artists have done, and with it all he converted women and even those whose souls thirst for culture to him.
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_ The great majority of men have no right to life, and are only a misfortune to their higher fellows.
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By feasts we understand: pride, high-spirits, exuberance; scorn of all kinds of seriousness and Philistinism; a divine saying of Yea to one's self, as the result of physical plenitude and perfection--all states to which the Christian cannot honestly say Yea.
Page 178
In the born warrior's character there is something of.
Page 186
long enmities: we lack the power of easy reconciliations.
Page 196
To remain objective, severe, firm, and hard while making a thought prevail is perhaps the best forte of artists; but if for this purpose any one have to work upon human material (as teachers, statesmen, have to do, etc.
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He understands how to exploit his.
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Is one simply acting as the result of a paucity of elements, or of such an overwhelming dominion over a host of elements that this power enlists the latter into its service if it requires them? .