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

By Friedrich Nietzsche

Page 201

than our times. How
seldom one now meets with any one who can live on so peacefully and
happily with himself even in the midst of the crowd, saying to himself,
like Goethe, "The best thing of all is the deep calm in which I live
and grow in opposition to the world, and gain what it cannot take away
from me with fire and sword."


627.

TO LIVE AND EXPERIENCE.--If we observe how some people can deal with
their experiences--their unimportant, everyday experiences--so that
these become soil which yields fruit thrice a year; whilst others--and
how many!--are driven through the surf of the most exciting adventures,
the most diversified movements of times and peoples, and yet always
remain light, always remain on the surface, like cork; we are finally
tempted to divide mankind into a minority (minimality) of those who
know how to make much out of little, and a majority of those who
know how to make little out of much; indeed, we even meet with the
counter-sorcerers who, instead of making the world out of nothing,
make a nothing out of the world.


628.

SERIOUSNESS IN PLAY.---In Genoa one evening, in the twilight, I heard
from a tower a long chiming of bells; it was never like to end, and
sounded as if insatiable above the noise of the streets, out into the
evening sky and sea-air, so thrilling, and at the same time so childish
and so sad. I then remembered the words of Plato, and suddenly felt the
force of them in my heart: "_Human matters, one and all, are not worthy
of great seriousness; nevertheless ..._"


629.

CONVICTION AND JUSTICE.--The requirement that a person must afterwards,
when cool and sober, stand by what he says, promises, and resolves
during passion, is one of the heaviest burdens that weigh upon mankind.
To have to acknowledge for all future time the consequences of anger,
of fiery revenge, of enthusiastic devotion, may lead to a bitterness
against these feelings proportionate to the idolatry with which they
are idolised, especially by artists. These cultivate to its full extent
the _esteem of the passions,_ and have always done so; to be sure, they
also glorify the terrible satisfaction of the passions which a person
affords himself, the outbreaks of vengeance, with death, mutilation, or
voluntary banishment in their train, and the resignation of the broken
heart. In any case they keep alive curiosity about the passions; it is
as if they said: "Without passions you have no experience whatever."
Because we have sworn fidelity (perhaps even to a purely fictitious
being, such as a god), because we have surrendered our

Last Page Next Page

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

Page 1
Great music, _i.
Page 18
This most general manifestation, out of which and by which alone we understand all Becoming and all Willing and for which we will retain the name "Will" has now too in language its own symbolic sphere: and in truth this sphere is equally fundamental to the language, as that manifestation is fundamental to all other conceptions.
Page 20
My answer, condensed into an æsthetic axiom, is this: _the Will is the object of music but not the origin of it,_ that is the Will in its very greatest universality, as the most original manifestation, under which is to be understood all Becoming.
Page 37
Here he confers with the great problems floating towards him, whose voices of course sound just as comfortless-awful, as unhistoric-eternal.
Page 41
Life not to pedantic knowledge, using everything learnt as a foothold whence to leap high and still higher than our neighbour.
Page 42
The opinion of those philosophers on Life and Existence altogether means so much more than a modern opinion because they had before themselves Life in a luxuriant perfection, and because with them, unlike us, the sense of the thinker was not muddled by the disunion engendered by the wish for freedom, beauty, fulness.
Page 43
There is a steely necessity which fetters the philosopher to a true Culture: but what if this Culture does not exist? Then the philosopher is an incalculable and therefore terror-inspiring comet, whereas in the favourable case, he shines as the central star in the solar-system of culture.
Page 46
The other stands helpless there most of the time; he has first to build a pathway which will bear his heavy, weary step; sometimes that cannot be done and then no god will.
Page 51
The thus labelled Primordial-being is superior to all Becoming and for this very reason it guarantees the eternity and unimpeded course of Becoming.
Page 54
The totality of everything material is therefore.
Page 57
The third possibility which alone was left to Heraclitus nobody will be able to divine with dialectic sagacity and as it were by calculation, for what he invented here is a rarity even in the realm of mystic incredibilities and unexpected cosmic metaphors.
Page 68
But the same moment which charges him with this crime surrounds him with the light of the glory of an invention, he has found, apart from all human illusion, a principle, the key to the world-secret, he now descends into the abyss of things, guided by the firm and fearful hand of the tautological truth as to "Being.
Page 69
The same applies to the Passing, it is just as impossible as the Becoming, as any change, any increase, any decrease.
Page 70
Truth is now to dwell only in the most faded, most abstract generalities, in the empty husks of the most indefinite words, as in a maze of cobwebs; and by such a "truth" now the philosopher sits, bloodless as an abstraction and surrounded by a web of formulæ.
Page 76
Rather was now the real problem advanced of applying the doctrine of increate imperishable "Being" to this existing world, without taking one's refuge in the theory of appearance and deception.
Page 78
It seems so irrefutable that each veritable "Existent" is a space-filling body, a lump of matter, large or small but in any case spacially dimensioned; so that two or more such lumps cannot be in one space.
Page 82
there is none more troublesome than the question as to the beginning of motion.
Page 85
17 What had to be done with that chaotic pell-mell of the primal state previous to all motion, so that out of it, without any increase of new substances and forces, the existing world might originate, with its regular stellar orbits, with its regulated forms of seasons and days, with its manifold beauty and order,--in short, so that.
Page 102
If he were able to get out of the prison walls of this faith, even for an instant only, his "self-consciousness would be destroyed at once.
Page 108
Of course when he _does_ suffer, he suffers more: and he even suffers more frequently since he cannot learn from experience, but again and again falls into the same ditch into which he has fallen before.