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

By Friedrich Nietzsche

Page 77

man climbs dangerous
paths up the highest mountains in order that he may laugh to scorn his
own fear and his trembling knees; thus the philosopher owns to views
on asceticism, humility, holiness, in the brightness of which his own
picture shows to the worst possible disadvantage. This crushing of
one's self, this scorn of one's own nature, this _spernere se sperm,_
of which religion has made so much, is really a very high degree of
vanity. The whole moral of the Sermon on the Mount belongs here;
man takes a genuine delight in doing violence to himself by these
exaggerated claims, and afterwards idolising these tyrannical demands
of his soul. In every ascetic morality man worships one part of himself
as a God, and is obliged, therefore, to diabolise the other parts.


Man is not equally moral at all hours, this is well known. If his
morality is judged to be the capability for great self-sacrificing
resolutions and self-denial (which, when continuous and grown habitual,
are called holiness), he is most moral in the _passions;_ the higher
emotion provides him with entirely new motives, of which he, sober
and cold as usual, perhaps does not even believe himself capable. How
does this happen? Probably because of the proximity of everything
great and highly exciting; if man is once wrought up to a state of
extraordinary suspense, he is as capable of carrying out a terrible
revenge as of a terrible crushing of his need for revenge. Under the
influence of powerful emotion, he desires in any case the great, the
powerful, the immense; and if he happens to notice that the sacrifice
of himself satisfies him as well as, or better than, the sacrifice
of others, he chooses that. Actually, therefore, he only cares about
discharging his emotion; in order to ease his tension he seizes the
enemy's spears and buries them in his breast. That there was something
great in self-denial and not in revenge had to be taught to mankind by
long habit; a Godhead that sacrificed itself was the strongest, most
effective symbol of this kind of greatness. As the conquest of the most
difficult enemy, the sudden mastering of an affection--thus this denial
_appears_; and so far it passes for the summit of morality. In reality
it is a question of the confusion of one idea with another, while the
temperament maintains an equal height, an equal level. Temperate men
who are resting from their passions no longer understand the morality
of those moments; but the general admiration of those who had the same
experiences upholds them; pride is their consolation when

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Text Comparison with Ecce Homo Complete Works, Volume Seventeen

Page 1
Begun on the 15 th of October 1888, his four-and-fourtieth birthday, it was finished on the 4th of November of the same year, and, but for a few trifling modifications and additions, is just as Nietzsche left it.
Page 3
But the most striking thing of all, the miracle, so to speak, of this autobiography, is the absence from it of that loathing, that suggestion of surfeit, with which a life such as the one Nietzsche had led, would have filled any other man even of power approximate to his own.
Page 6
To overthrow idols (idols is the name I give to all ideals) is much more like my business.
Page 10
To look upon healthier concepts and values from the standpoint of the sick, and conversely to look down upon the secret work of the instincts of decadence from the standpoint of him who is laden and self-reliant with the richness of life--this has been my longest exercise, my principal experience.
Page 11
Be this as it may, my ancestors were Polish noblemen: it is owing to them that I have so much race instinct in my blood--who knows? perhaps even the _liberum veto_[1] When I think of the number of times in my travels that I have been accosted as a Pole, even by Poles themselves, and how seldom I have been taken for a German, it seems to me as if I belonged to those only who have a sprinkling of German in them.
Page 14
is called a virtue.
Page 17
In this way I attacked David Strauss, or rather the success given to a senile book by the cultured classes of Germany--by this means I caught German culture red-handed.
Page 35
I know of no other manner of dealing with great tasks, than as _play_: this, as a sign of greatness, is an essential prerequisite.
Page 40
When I try to picture the character of a perfect reader, I always imagine a monster of courage and curiosity, as well as of suppleness, cunning, and prudence--in short, a born adventurer and explorer.
Page 43
All depreciation of the sexual life, all the sullying of it by means of the concept 'impure,' is the essential crime against Life--is the essential crime against the Holy Spirit of Life.
Page 47
The whole panorama of the _dithyrambic_ artist is.
Page 51
At bottom, my desire in this essay was to do something very different from writing psychology: an unprecedented educational problem, a new understanding of self-discipline and self-defence carried to the point of hardness, a road to greatness and to world-historic duties, yearned to find expression.
Page 53
Page 73
Page 92
To me alone the night's not fair.
Page 93
For faster from the rock leaps down The torrent stream, as though to greet, And stands, like a white column trembling, All yearning there.
Page 100
He who with lightning-flash would touch Must long remain a cloud! THE NEW TESTAMENT[3] Is this your Book of Sacred Lore, For blessing, cursing, and such uses?-- Come, come now: at the very door God some one else's wife seduces? THE "TRUE GERMAN" "O Peuple des meillures Tartuffes, To you I'm true, I wis.
Page 103
] [Footnote 5: Probably written for Peter Gast, Nietzsche's faithful friend, and a musician whose "Southern" music Nietzsche admired.
Page 106
Now Lonely to me and thee, Twofold in thine own knowledge, Mid a hundred mirrors False to thyself, Mid a hundred memories Uncertain, Weary at every wound, Shivering at every frost, Throttled in thine own noose, Self-knower! Self-hangman! Why didst bind thyself With the noose of thy wisdom? Why luredst thyself Into the old serpent's paradise? Why stolest into Thyself, thyself?.
Page 108
THE BEACON Here, where the island grew amid the seas, A sacrificial rock high-towering, .