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

By Friedrich Nietzsche

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the older Greeks, that
is, in a very late phase of humanity, in the conception of _Moira,_
enthroned above the gods. When a man shoots with a bow, there is still
always present an irrational hand and strength; if the wells suddenly
dry up, men think first of subterranean _dæmons_ and their tricks; it
must be the arrow of a god beneath whose invisible blow a man suddenly
sinks down. In India (says Lubbock) a carpenter is accustomed to offer
sacrifice to his hammer, his hatchet, and the rest of his tools; in
the same way a Brahmin treats the pen with which he writes, a soldier
the weapons he requires in the field of battle, a mason his trowel, a
labourer his plough. In the imagination of religious people all nature
is a summary of the actions of conscious and voluntary creatures,
an enormous complex of _arbitrariness._ No conclusion may be drawn
with regard to everything that is outside of us, that anything will
_be_ so and so, _must_ be so and so; the approximately sure, reliable
are _we,_--man is the _rule,_ nature is _irregularity,_--this theory
contains the fundamental conviction which obtains in rude, religiously
productive primitive civilisations. We latter-day men feel just
the contrary,--the richer man now feels himself inwardly, the more
polyphonous is the music and the noise of his soul the more powerfully
the symmetry of nature works upon him; we all recognise with Goethe
the great means in nature for the appeasing of the modern soul; we
listen to the pendulum swing of this greatest of clocks with a longing
for rest, for home and tranquillity, as if we could absorb this
symmetry into ourselves and could only thereby arrive at the enjoyment
of ourselves. Formerly it was otherwise; if we consider the rude,
early condition of nations, or contemplate present-day savages' at
close quarters, we find them most strongly influenced by _law_ and by
_tradition_: the individual is almost automatically bound to them, and
moves with the uniformity of a pendulum. To him Nature--uncomprehended,
terrible, mysterious Nature--must appear as the _sphere of liberty,_
of voluntariness, of the higher power, even as a superhuman degree
of existence, as God. In those times and conditions, however, every
individual felt that his existence, his happiness, and that of the
family and the State, and the success of all undertakings, depended
on those spontaneities of nature; certain natural events must appear
at the right time, others be absent at the right time. How can one
have any influence on these terrible unknown things, how can one
bind the sphere of liberty? Thus he asks himself, thus

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

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_ _(k)_ The Metaphysical Need.
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The first principle of _scientific work:_ faith in the union and continuance of scientific work, so that the individual may undertake to work at any point, however small, and feel sure that his efforts _will not be in vain.
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Is only a derived phenomenon; the primitive form of it was the will to stuff everything inside one's own skin.
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_ To believe that a thought may be the cause of a mechanical movement is to believe in miracles.
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To have an object, a purpose, or an intention, in fact _to will_ generally, is equivalent to the desire for _greater strength,_ for fuller growth, and for the _means_ thereto _in addition.
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The _type_ is inherited, there is nothing extreme or particularly "happy" about a type----It is not a case of a particular fate, or of the "evil will" of Nature, but merely of the concept "superior type": the higher type is an example of an incomparably greater degree of complexity a greater sum of co-ordinated elements: but on this account disintegration becomes a thousand times more threatening.
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Can we assume the existence of a striving after power without a feeling of pleasure and pain, _i.
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But in very sudden accidents, if we observe closely, we find that the reflex action occurs appreciably earlier than the feeling of pain.
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"I and my kind will rule and prevail.
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What is not the same is above all the ultimate result; the extreme torpidity of all morbid natures, after their nervous eccentricities, has nothing in common with the states of the artist, who need in no wise repent his best moments.
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Art and nothing else! Art is the great means of making life possible, the great seducer to life, the great stimulus of life.
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"_Permanence,_" in itself, can have no value: that which ought to be preferred thereto would be a shorter life for the species, but a life _richer_ in creations.
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The confusion went so far that precisely the great _virtuosos_ of life (whose self-control presents the sharpest contrast to the vicious and the unbridled) were branded with the most opprobrious names.
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I am writing for a race of men which does not yet exist: for "the lords of the earth.
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Plato, for instance, when he persuaded himself that "the good," as he wanted it, was not Plato's good, but "the good in itself," the eternal treasure which a certain man of the name of Plato had chanced to find on his way! This same will to blindness prevails in a much coarser form in the case of the founders of religion; their "Thou shalt" must on no account sound to their ears like "I will,"--they only dare to pursue their task as if under the command of God; their legislation of values can only be a burden they can bear if they regard it as "revelation," in this way their conscience is not crushed by the responsibility.
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