The Twilight of the Idols - The Antichrist Complete Works, Volume Sixteen

By Friedrich Nietzsche

Page 145

those for instance of heavenly
bodies, of the ebb and flow of tides, of day and night, of the seasons,
to the drawing of analogies for characterising the eternal circular


The "chaos of the universe," inasmuch as it excludes any aspiration to
a goal, does not oppose the thought of the circular process: the latter
is simply an irrational necessity, absolutely free from any formal
ethical or æsthetical significance. Arbitrariness in small things as in
great is completely lacking here.


Let us guard against believing that the universe has a tendency to
attain to certain forms, or that it aims at becoming more beautiful,
more perfect, more complicated! All that is anthropomorphism! Anarchy,
ugliness, form--are unrelated concepts. There is no such thing as
imperfection in the realm of mechanics.

Everything has returned: Sirius, and the spider, and thy thoughts at
this moment, and this last thought of thine that all these things will


Our whole world consists of the ashes of an incalculable number of
living creatures: and even if living matter is ever so little compared
with the whole, everything has already been transformed into life once
before and thus the process goes on. If we grant eternal time we must
assume the eternal change of matter.


Whoever thou mayest be, beloved stranger, whom I meet here for the
first time, avail thyself of this happy hour and of the stillness
around us, and above us, and let me tell thee something of the thought
which has suddenly risen before me like a star which would fain shed
down its rays upon thee and every one, as befits the nature of light--


The world of energy suffers no diminution: otherwise with eternal
time it would have grown weak and finally have perished altogether.
The world of energy suffers no stationary state, otherwise this would
already have been reached, and the clock of the universe would be at
a standstill. The world of energy does not therefore reach a state of
equilibrium; for no instant in its career has it had rest; its energy
and its movement have been the same for all time. Whatever state this
world could have reached must ere now have been attained, and not
only once but an incalculable number of times. This applies to this
very moment It has already been here once before, and several times,
and will recur in the same way, with all forces distributed as they
are to-day: and the same holds good of the moment of time which bore
the present and of that which shall be the child of the present.
Fellow-man! Your whole life, like

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

Page 2
And it is at the same time a malady that can destroy a man, this first outbreak of strength and will for self-destination, self-valuation, this will for free will: and how much illness is forced to the surface in the frantic strivings and singularities with which the freedman, the liberated seeks henceforth to attest his mastery over things! He roves fiercely around, with an unsatisfied longing and whatever objects he may encounter must suffer from the perilous expectancy of his pride; he tears to pieces whatever attracts him.
Page 10
7 =The Discordant Element in Science.
Page 11
[7] "Wesen der Welt an sich.
Page 12
Here, too, it is _faith in ascertained truth_[8] from which the mightiest fountains of strength have flowed.
Page 17
17 =Metaphysical Explanation.
Page 18
=--The invention of the laws of number has as its basis the primordial and prior-prevailing delusion that many like things exist (although in point of fact there is no such thing is a duplicate), or that, at least, there are things (but there is no "thing").
Page 24
At the same time, it should be further explained that the needs which religion satisfies and which science must now satisfy, are not immutable.
Page 35
44 =Gratitude and Revenge.
Page 36
We once, that is, had more faith in the purity of his character than he had himself.
Page 39
52 =The Point of Honor in Deception.
Page 45
=--Pandora brought the box containing evils and opened it.
Page 56
In the first case it is the individual who, for the sake of preserving himself or in order to spare himself pain, does injury with design: in the second case, it is the state.
Page 59
He may no longer praise, no longer blame, for it is irrational to blame and praise nature and necessity.
Page 60
The degrees of rational capacity determine the direction in which this longing impels: every society, every individual has constantly present a comparative classification of benefits in accordance with which conduct is determined and others are judged.
Page 67
Through all these magical relationships to nature countless ceremonies are occasioned, and finally, when their complexity and confusion grow too great, pains are taken to systematize them, to arrange them so that the favorable course of nature's progress, namely the great yearly circle of the seasons, may be brought about by a corresponding course of the ceremonial progress.
Page 68
There was a feeling of mutual relationship, resulting in a mutual interest, a sort of alliance.
Page 69
=--It is a master stroke of Christianity to so emphasize the unworthiness, sinfulness and degradation of men in general that contempt of one's fellow creatures becomes impossible.
Page 70
124 =Sinlessness of Men.
Page 74
But if a man should wish to be all love like the god aforesaid, and want to do all things for others and nothing for himself, the procedure would be fundamentally impossible because he _must_ do a great deal for himself before there would be any possibility of doing anything for the love of others.
Page 77
The whole ethic of the sermon on the mount belongs in this category: man has a true delight in mastering himself through exaggerated pretensions or excessive expedients and later deifying this tyrannically exacting something within him.