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

By Friedrich Nietzsche

Page 29

self-seeking and
self-affirming, and does not step out of himself like those exceptions;
everything extra-personal is imperceptible to them, or at most seems
only a faint shadow. Therefore on this alone is based the value of
life for the ordinary everyday man, that he regards himself as more
important than the world. The great lack of imagination from which
he suffers is the reason why he cannot enter into the feelings of
other beings, and therefore sympathises as little as possible with
their fate and suffering. He, on the other hand, who really _could_
sympathise therewith, would have to despair of the value of life; were
he to succeed in comprehending and feeling in himself the general
consciousness of mankind, he would collapse with a curse on existence;
for mankind as a whole has _no_ goals, consequently man, in considering
his whole course, cannot find in it his comfort and support, but his
despair. If, in all that he does, he considers the final aimlessness
of man, his own activity assumes in his eyes the character of
wastefulness. But to feel one's self just as much wasted as humanity
(and not only as an individual) as we see the single blossom of nature
wasted, is a feeling above all other feelings. But who is capable
of it? Assuredly only a poet, and poets always know how to console


FOR TRANQUILLITY.--But does not our philosophy thus become a tragedy?
Does not truth become hostile to life, to improvement? A question seems
to weigh upon our tongue and yet hesitate to make itself heard: whether
one _can_ consciously remain in untruthfulness? or, supposing one were
_obliged_ to do this, would not death be preferable? For there is no
longer any "must"; morality, in so far as it had any "must" or "shalt",
has been destroyed by our mode of contemplation, just as religion has
been destroyed. Knowledge can only allow pleasure and pain, benefit and
injury to subsist as motives; but how will these motives agree with
the sense of truth? They also contain errors (for, as already said,
inclination and aversion, and their very incorrect determinations,
practically regulate our pleasure and pain). The whole of human life
is deeply immersed in untruthfulness; the individual cannot draw it
up out of this well, without thereby taking a deep dislike to his
whole past, without finding his present motives--those of honour,
for instance--inconsistent, and without opposing scorn and disdain
to the passions which conduce to happiness in the future. Is it true
that there remains but one sole way of thinking which brings after it
despair as a personal experience, as

Last Page Next Page

Text Comparison with The Birth of Tragedy; or, Hellenism and Pessimism

Page 0
Our grandfather Oehler was a bright, clever man, and.
Page 8
" My brother ultimately accepted the appointment, and, in view of his published philological works, he was immediately granted the doctor's degree by the University of Leipzig.
Page 13
WEIMAR, _September_ 1905.
Page 14
Constructed of nought but precocious, unripened self-experiences, all of which lay close to the threshold of the communicable, based on the groundwork of _art_--for the problem of science cannot be discerned on the groundwork of science,--a book perhaps for artists, with collateral analytical and retrospective aptitudes (that is, an exceptional kind of artists, for whom one must seek and does not even care to seek .
Page 16
eloquently of a psychological question so difficult as the origin of tragedy among the Greeks.
Page 18
It was _against_ morality, therefore, that my instinct, as an intercessory-instinct for life, turned in this questionable book, inventing for itself a fundamental counter--dogma and counter-valuation of life, purely artistic, purely _anti-Christian.
Page 23
But, together with the highest life of this dream-reality we also have, glimmering through it, the sensation of its appearance: such at least is my experience, as to the frequency, ay, normality of which I could adduce many proofs, as also the sayings of the poets.
Page 25
Under the charm of the Dionysian not only is the covenant between man and man again established, but also estranged, hostile or subjugated nature again celebrates her reconciliation with her lost son, man.
Page 27
From all quarters of the Ancient World--to say nothing of the modern--from Rome as far as Babylon, we can prove the existence of Dionysian festivals, the type of which bears, at best, the same relation to the Greek festivals as the bearded satyr, who borrowed his name and attributes from the goat, does to Dionysus himself.
Page 29
But to this spectator, already turning backwards, we must call out: "depart not hence, but hear rather what Greek folk-wisdom says of this same life, which with such inexplicable cheerfulness spreads out before thee.
Page 33
Apollo, as ethical deity, demands due proportion of his disciples, and, that this may be observed, he demands self-knowledge.
Page 35
Here we shall ask first of all where that new germ which subsequently developed into tragedy and dramatic dithyramb first makes itself perceptible in the Hellenic world.
Page 43
Oh, these Greeks! we have sighed; they will upset our æsthetics! But once accustomed to it, we have reiterated the saying of Schlegel, as often as the subject of the chorus has been broached.
Page 52
Only in this sense can we hope to be able to grasp the true meaning of the serious and significant notion of "Greek cheerfulness"; while of course we encounter the misunderstood notion of this cheerfulness, as resulting from a state of unendangered comfort, on all the ways and paths of the present time.
Page 56
In this respect the Æschylean Prometheus is a Dionysian mask, while, in the afore-mentioned profound yearning for justice, Æschylus betrays to the intelligent observer his paternal descent from Apollo, the god of individuation and of the boundaries of justice.
Page 70
From this point onwards, Socrates believed that he was called upon to, correct existence; and, with an air of disregard and superiority, as the precursor of an altogether different culture, art, and morality,.
Page 73
In very truth, Plato has given to all posterity the prototype of a new form of art,.
Page 88
The character must no longer be expanded into an eternal type, but, on the contrary, must operate individually through artistic by-traits and shadings, through the nicest precision of all lines, in such a manner that the spectator is in general no longer conscious of the myth, but of the mighty nature-myth and the imitative power of the artist.
Page 91
comprehensible, nay even pardonable.
Page 119
" Here the Dionysian, as compared with the Apollonian, exhibits itself as the eternal and original artistic force, which in general calls into existence the entire world of phenomena: in the midst of which a new transfiguring appearance becomes necessary, in order to keep alive the animated world of individuation.