To help, to pity, to submit and to renounce personal attacks with a
good will,--these things may make even insignificant and superficial
men tolerable to the eye: such men must not be contradicted in their
belief that this good will is "virtue in itself."
Man makes a deed valuable: but how might a deed make man valuable?
Morality is the concern of those who cannot free themselves from
it: for such people morality therefore belongs to the conditions of
existence. It is impossible to refute conditions of existence: the only
thing one can do is not to have them.
If it were true that life did not deserve to be welcomed, the moral
man, precisely on account of his self-denial and obligingness, would
then be guilty of misusing his fellow to his own personal advantage.
"Love thy neighbour"--this would mean first and foremost: "Let thy
neighbour go his own way"--and it is precisely this kind of virtue that
is the most difficult!
The bad man as the parasite. We must not be merely feasters and
gourmets of life: this is ignoble.
It is a noble sense which forbids our being only feasters and gourmets
of life--this sense revolts against hedonism--: we want to perform
something in return!--But the fundamental feeling of the masses is that
one must live for nothing,--that is their vulgarity.
The converse valuations hold good for the lower among men: in their
case therefore it is necessary to implant virtues. They must be
elevated above their lives, by means of absolute commands and terrible
What is required: the new law must be made practicable--and out of its
fulfilment, the overcoming of this law, and higher law, must evolve
Zarathustra defines the attitude towards law, inasmuch as he suppresses
the law of laws which is morality.
Laws as the backbone They must be worked at and created, by being
fulfilled. The slavish attitude which has reigned hitherto towards law!
The self-overcoming of Zarathustra as the prototype of mankind's
self-overcoming for the benefit of Superman. To this end the overcoming
of morality is necessary.
The type of the lawgiver, his development and his suffering. What is
the purpose of giving laws at all?
Zarathustra is the herald who calls forth many lawgivers.
1. The Commanders, the mighty--who do not love, unless it be that they
love the images according to which they create. The rich in vitality,
the versatile, the free, who overcome that which is extant
2. The obedient, the "emancipated"--love and reverence constitute their
happiness, they have a sense of what is higher (their deficiencies are
made whole by the sight of the lofty).
3. The slaves, the
) THE TWILIGHT OF THE IDOLS BY FRIEDRICH NIETZSCHE Or, How to Philosophise with the Hammer THE ANTICHRIST _NOTES TO ZARATHUSTRA, AND ETERNAL RECURRENCE_ TRANSLATED BY ANTHONY M.Page 2
You even crush some to death, there are too many of them.Page 9
Even Socrates' dying words were:--"To live--means to be ill a long while: I owe a cock to the god Ãsculapius.Page 43
In the architectural structure, man's pride, man's triumph over gravitation, man's will to power, assume a visible form.Page 61
But this is a symptom of decadence: our modern notion of "freedom" is one proof the more of the degeneration of instinct.Page 64
_--When a philosopher holds his tongue it may be the sign of the loftiness of his soul: when he contradicts himself it may be love; and the very courtesy of a knight of knowledge may force him to lie.Page 67
Goethe conceived a strong, highly-cultured man, skilful in all bodily accomplishments, able to keep himself in check, having a feeling of reverence for himself, and so constituted as to be able to risk the full enjoyment of naturalness in all its rich profusion and be strong enough for this freedom; a man of tolerance, not out of weakness but out of strength, because he knows how to turn to his own profit that which would ruin the mediocre nature; a man unto whom nothing is any longer forbidden, unless it be weakness either as a vice or as a virtue.Page 88
Christian is the hatred of the intellect, of pride, of courage, freedom, intellectual _libertinage;_ Christian is the hatred of the _senses,_ of the joys of the senses, of joy in general.Page 92
justice: this is the reasoning of every people which is in the position of power, and which has a good conscience in that position.Page 98
Whoever might seek for signs pointing to the guiding fingers of an ironical deity behind the great comedy of existence, would find no small argument in the _huge note of interrogation_ that is called Christianity.Page 105
The "gospel" _died_ on the cross.Page 111
--Fortunately for Christianity, books are for the greatest number, merely literature.Page 113
16, 17.Page 118
" If to-day there are still many who do not know how very _indecent_ it is to be a "believer"--_or_ to what extent such a state is the sign of decadence, and of the broken will to Life,--they will know it no later than to-morrow.Page 123
Even to this day it only requires the crude fact of persecution, in order to create an honourable name for any obscure sect who does not matter in the least What? is a cause actually changed in any way by the fact that some one has laid down his life for it? An error which becomes honourable, is simply an error that possesses one seductive charm the more: do you suppose, dear theologians, that we shall give you the chance of acting the martyrs for your lies?--A thing is refuted by being laid respectfully on ice, and theologians are refuted in the same way.Page 130
Whom do I hate most among the rabble of the present day? The socialistic rabble, the Chandala apostles, who undermine the working man's instinct, his happiness and his feeling of contentedness with his insignificant existence,--who make him envious, and who teach him revenge.Page 135
And in every one of these cycles of human life there will be one hour where for the first time one man, and then many, will perceive the mighty thought of the eternal recurrence of all things:--and for mankind this is always the hour of Noon.Page 149
Simple and well-nigh arid as it is, this thought must not even require eloquence to uphold it.