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

By Friedrich Nietzsche

Page 207

congelation by
constant change; and if he is altogether a thinking snowball, he will
not have opinions in his head at all, but only certainties and properly
estimated probabilities. But we, who are of a mixed nature, alternately
inspired with ardour and chilled through and through by the intellect,
want to kneel before justice, as the only goddess we acknowledge. The
_fire_ in us generally makes us unjust, and impure in the eyes of our
goddess; in this condition we are not permitted to take her hand, and
the serious smile of her approval never rests upon us. We reverence
her as the veiled Isis of our life; with shame we offer her our pain
as penance and sacrifice when the fire threatens to burn and consume
us. It is the _intellect_ that saves us from being utterly burnt and
reduced to ashes; it occasionally drags us away from the sacrificial
altar of justice or enwraps us in a garment of asbestos. Liberated from
the fire, and impelled by the intellect, we then pass from opinion to
opinion, through the change of parties, as noble _betrayers_ of all
things that can in any way be betrayed--and nevertheless without a
feeling of guilt.


THE WANDERER.--He who has attained intellectual emancipation to any
extent cannot, for a long time, regard himself otherwise than as
a wanderer on the face of the earth--and not even as a traveller
_towards_ a final goal, for there is no such thing. But he certainly
wants to observe and keep his eyes open to whatever actually happens
in the world; therefore he cannot attach his heart too firmly to
anything individual; he must have in himself something wandering that
takes pleasure in change and transitoriness. To be sure such a man will
have bad nights, when he is weary and finds the gates of the town that
should offer him rest closed; perhaps he may also find that, as in
the East, the desert reaches to the gates, that wild beasts howl far
and near, that a strong wind arises, and that robbers take away his
beasts of burden. Then the dreadful night closes over him like a second
desert upon the desert, and his heart grows weary of wandering. Then
when the morning sun rises upon him, glowing like a Deity of anger,
when the town is opened, he sees perhaps in the faces of the dwellers
therein still more desert, uncleanliness, deceit, and insecurity than
outside the gates--and the day is almost worse than the night. Thus
it may occasionally happen to the wanderer; but then there come as,
compensation the delightful

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

Page 1
When those who were responsible for its publication undertook the task of preparing it for the press, it was very little more than a vast collection of notes and rough drafts, set down by Nietzsche from time to time, as the material for his chief work; and, as any liberty taken with the original manuscript, save that of putting it in order, would probably have resulted in adding or excluding what the author would on no account have added or excluded himself, it follows that in some few cases the paragraphs are no more than hasty memoranda of passing thoughts, which Nietzsche must have had the intention of elaborating at some future time.
Page 10
Nothing is achieved or obtained thereby; the unity which intervenes in the multiplicity of events is entirely lacking: the character of existence is not "true," it is _false_; there is certainly no longer any reason to believe in a _real_ world.
Page 13
Page 19
The Nihilistic movement is only an expression of physiological decadence.
Page 21
I have often wondered whether it would not be possible to class all the highest values of the philosophies, moralities, and religions which have been devised hitherto, with the values of the.
Page 23
represents, to the things about him, and who sees them fuller, mightier, and more pregnant with promises,--who, in fact, _can_ bestow,--the exhausted one belittles and disfigures everything he sees--he impoverishes its worth: he is detrimental.
Page 30
_The Period of Light_: men see that old and new are fundamental contraries; that the old values are born of descending life, and that the new ones are born of ascending life--_that all old ideals_ are unfriendly to life (born of decadence and determining it, however much they may be decked out in the Sunday finery of morality).
Page 63
to-day about the _Semitic_ spirit of the _New Testament_: but the thing referred to is merely priestcraft,--and in the purest example of an Arian law-book, in Manu, this kind of "Semitic spirit"--that is to say, _Sacerdotalism,_ is worse than anywhere else.
Page 89
_ First step: they make themselves free--they detach themselves, at first in fancy only; they recognise each other; they make themselves paramount.
Page 95
In all pessimistic religions and philosophies there is a yearning for sleep; the very notion "sleep" is deified and worshipped.
Page 100
Page 103
Let us see what the "genuine Christian" does of all the things which his instincts forbid him to do:--he covers beauty, pride, riches, self-reliance, brilliancy, knowledge, and power with suspicion and _mud_--in short, _all culture_: his object is to deprive the latter of its _clean conscience.
Page 111
All sorts of _imperatives_ have been used in order to make moral values appear as if they were for ever fixed:--they have been enjoined for the longest period of time: they almost appear to be instinctive, like inner commands.
Page 157
Certainly, as far as society is concerned, the only interesting fact is that some one has ceased from performing certain actions; and to this end society will often raise a man out of those circumstances which make him _able_ to perform those actions: this is obviously a wiser course than that of trying to break his destiny and his particular nature.
Page 167
I sought a new _centrum.
Page 174
The chief feature of all moral philosophers is their total lack of intellectual cleanliness and self-control: they regard "fine feelings" as arguments: their heaving breasts seem to them the bellows of godliness.
Page 176
"--Socrates represents a moment of the most _profound perversity_ in the history of values.
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