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

By Friedrich Nietzsche

Page 152

order of "henchmen"--: they must be made
comfortable, they must cultivate pity for one another.


The giver, the creator, the teacher--these are preludes of the ruler.


All virtue and all self-mastery has only one purpose: that of preparing
for the rule!


Every sacrifice that the ruler makes is rewarded a hundredfold.


How much does not the warrior, the prince, the man who is responsible
for himself, sacrifice!--this should be highly honoured.


The terrible task of the ruler who educates himself:--the kind of man
and people over which he will rule must be forecast in him: it is in
himself therefore that he must first have become a ruler!


The great educator like nature must elevate obstacles in order that
these may be overcome.


The new teachers as preparatory stages for the highest Architect (they
must impose their type on things).


Institutions may be regarded as the after effects of great individuals
and the means of giving great individuals root and soil--until the
fruit ultimately appears.


As a matter of fact mankind is continually trying to be able to
dispense with great individuals by means of corporations, &c But they
are utterly dependent upon such great individuals for their ideal.


The eudæmonistic and social ideals lead men backwards,--it may be that
they aim at a very useful working class,--they are creating the ideal
slave of the future, the lower caste which must on no account be


Equal rights for all!--this is the most extraordinary form of
injustice, for with it the highest men do not get their due.


It is not a matter of the rights of the stronger, for strong and weak
are alike in this, that they all extend their power as far as they can.


A new form of estimating man: above all the question:

How much power has he got?

How manifold are his instincts?

How great is his capacity for communication and assimilation?

The ruler as the highest type.


Zarathustra rejoices that the war of the classes is at last over,
and that now at length the time is ripe for an order of rank among
individuals. His hatred of the democratic system of levelling is only
a blind; as a matter of fact he is very pleased that this has gone so
far. Now he can perform his task.--

Hitherto his doctrines had been directed only at the ruling caste of
the future. These lords of the earth must now take the place of God,
and must create for themselves the profound and absolute confidence
of those they rule. Their new holiness, their renunciation of
happiness and ease, must be their first principle. To the lowest they

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

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He was successful in doing so, but not without a struggle, just as he had formerly shaken off the influence of Schopenhauer.
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_ We would likewise do well to recollect Goethe's saying: Zart Gedicht, wie Regenbogen, Wird nur auf dunkelm Grund gezogen.
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But everything has evolved; there are _no eternal facts,_ as there are likewise no absolute truths.
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Thus act the violent, the mighty, the.
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--The complete irresponsibility of man for his actions and his nature is the bitterest drop which he who understands must swallow if he was accustomed to see the patent of nobility of his humanity in responsibility and duty.
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Let us venture, therefore, to isolate separate impulses from the soul of saints and ascetics, and finally to imagine them as intergrown.
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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.
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They are, therefore, ready to treat the phantasm as a genuine, necessary man, because with real men they are accustomed to regard a phantasm, an outline, an intentional abbreviation as the whole.
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--Whoever has seen.
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--He who has strung his instrument with only two strings, like the scholars who, besides the _instinct of knowledge_ possess only an acquired _religious_ instinct, does not understand people who can play upon more strings.
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--Persons of whose sympathetic attitude we are not, in all circumstances, convinced, while for some reason or other (gratitude, for instance) we are obliged to maintain the appearance of unqualified sympathy with them, trouble our imagination far more than our enemies do.
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It is not the struggle of opinions that has made history so turbulent; but the struggle of belief in opinions,--that is to say, of convictions.
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Opinions evolve out of _passions; indolence of intellect_ allows those to congeal into _convictions.