The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

By Friedrich Nietzsche

Page 112

and most subterranean!
They have been playing into each other's hands up to the present, have
these "poor in spirit" and the scientific opponents of that ideal (take
care, by the bye, not to think that these opponents are the antithesis
of this ideal, that they are the _rich_ in spirit--that they are _not_;
I have called them the _hectic_ in spirit). As for these celebrated
victories of science; there is no doubt that they are _victories_--but
victories over what? There was not for a single minute any victory
among their list over the ascetic ideal, rather was it made stronger,
that is to say, more elusive, more abstract, more insidious, from
the fact that a wall, an outwork, that had got built on to the main
fortress and disfigured its appearance, should from time to time be
ruthlessly destroyed and broken down by science. Does any one seriously
suggest that the downfall of the theological astronomy signified the
downfall of that ideal?--Has, perchance, man grown _less in need_ of a
transcendental solution of his riddle of existence, because since that
time this existence has become more random, casual, and superfluous in
the _visible_ order of the universe? Has there not been since the time
of Copernicus an unbroken progress in the self-belittling of man and
his _will_ for belittling himself? Alas, his belief in his dignity, his
uniquenesses irreplaceableness in the scheme of existence, is gone--he
has become animal, literal, unqualified, and unmitigated animal, he
who in his earlier belief was almost God ("child of God," "demi-God").
Since Copernicus man seems to have fallen on to a steep plane--he rolls
faster and faster away from the centre--whither? into nothingness?
into the "thrilling sensation of his own nothingness"--Well! this
would be the straight way--to the old ideal?--All science (and by no
means only astronomy, with regard to the humiliating and deteriorating
effect of which Kant has made a remarkable confession, "it annihilates
my own importance"), all science, natural as much as _unnatural_--by
unnatural I mean the self-critique of reason--nowadays sets out to
talk man out of his present opinion of himself, as though that opinion
had been nothing but a bizarre piece of conceit; you might go so far
as to say that science finds its peculiar pride, its peculiar bitter
form of stoical ataraxia, in preserving man's _contempt of himself_,
that state which it took so much trouble to bring about, as man's final
and most serious claim to self-appreciation (rightly so, in point
of fact, for he who despises is always "one who has not forgotten
how to appreciate"). But does all this involve any real

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 2

Page 1
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Page 5
"Disease" is always the answer when we wish to have doubts of our rights to our own task, when we begin to make it easier for ourselves in any way.
Page 23
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Page 31
May he be satisfied with the honour of being called the freest writer of all times, in comparison with whom all others appear stiff, square-toed, intolerant, and downright boorish! In his case we should not speak of the clear and rounded but of "the endless melody"--if by this phrase we arrive at a name for an artistic style in which the definite form is continually broken, thrust aside and transferred to the realm of the indefinite, so that it signifies one and the other at the same time.
Page 33
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Page 44
Yes, until now the honest theatrical success on the German stage has been in the hands of the shamefaced or unashamed heirs of Kotzebue's methods and influence--that is, as far as comedy still flourishes at all.
Page 45
In the art of the Dutch and Flemish musicians the soul of the Christian middle ages at last found its fullest tone: their sound-architecture is the posthumous but legitimate and equal sister of Gothic.
Page 85
The dead rise again, and our antiquity becomes modernity.
Page 92
THE WORLD'S REASON.
Page 99
What we need now in regard to these ultimate things is not knowledge as against faith, but indifference as against faith and pretended knowledge in these matters!--Everything must lie nearer to us than what has hitherto been preached to us as the most important thing, I mean the questions: "What end does man serve?" "What is his fate after death?" "How does he make his peace with God?" and all the rest of that bag of tricks.
Page 107
arises indignation if A.
Page 111
Rather shall we honestly endeavour to convert all the passions of humanity into sources of joy.
Page 128
We have only to consider the best of our statesmen and artists in this light.
Page 129
All this also depicts to us how Greek morality proceeded, and how all morality will proceed: how it was at first a constraint and displayed cruelty, then became gradually milder; how a pleasure in certain actions, in certain forms and conventions arose, and from this again a propensity for solitary exercise, for solitary possession; how the track becomes crowded and overcrowded with competitors; how satiety enters in, new objects of struggle and ambition are sought, and forgotten aims are awakened to life; how the drama is repeated, and the spectators become altogether weary of looking on, because the whole gamut seems to have been run through--and then comes a stoppage, an expiration, and the rivulets are lost in the sand.
Page 143
This limitation suggests to them what elements of a science "are theirs"--in other words, what they can carry home into their house and atmosphere: they think that they are always collecting their scattered "property.
Page 158
If a German, from hatred of these claims on the part of a French city, wishes to dress differently,--as, for example, in the Duerer style,--let him reflect that he then has a costume which the Germans of olden times wore, but which the Germans have not in the slightest degree invented.
Page 162
--"University slang," the speech of the German students, has its origin among the students who do not study.
Page 170
274.
Page 172
In consequence, the art of appearance (and perhaps the taste for it) must increase under the dominance of competition, while on the other hand the quality of every product must deteriorate.
Page 181
"MAN!"--What is the vanity of the vainest individual as compared with the vanity which the most modest person feels when he thinks of his position in nature and in the world as "Man!" 305.