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

By Friedrich Nietzsche

Page 159

beauty is his defence. He lays his hands on the next thousand
years.

His love increases as he sees the impossibility of avoiding the
affliction of pain with it.


76

Zarathustra's mood is not one of mad impatience for Superman! It is
peaceful, it can wait: but all action has derived some purpose from
being the road and means thither,--and must be done well and perfectly.

The repose of the great stream! Consecration of the smallest thing.
All unrest, and violent longing, all loathing should be presented in
the third part and be overcome! The gentleness, and mildness, &c, in
the first and second parts are both signs of a power which is not yet
self-reliant!

With the recovery of Zarathustra, Cæsar stands there inexorable
and kind:--the gulf separating creation, goodness, and wisdom is
annihilated.

Clearness, peace, no exaggerated craving, happiness in the moment which
is properly occupied and immortalised!


77

Zarathustra, Part III.: "I myself am happy."--When he had taken leave
of mankind he returned unto himself. Like a cloud it vanishes from him.
The manner in which Superman must live: like an Epicurean God.

Divine suffering is the substance of the third part of Zarathustra. The
human state of the legislator is only brought forward as an example.

His intense love for his friends seems to him a disease,--once more he
becomes peaceful.

When the invitations come he gently evades them.


78

In the fourth part it is necessary to say precisely why it is that the
time of the great noon has come: It is really a description of the age
given by means of visits, but interpreted by Zarathustra.

In the fourth part it is necessary to say precisely why "a chosen
people" has first to be created:--they are the lucky cases of nature
as opposed to the unlucky (exemplified by the visitors): only to them
--the lucky cases--is Zarathustra able to express himself concerning
ultimate problems, them alone is he able to inspire with activity on
behalf of this theory. They are strong, healthy, hard and above all
noble enough for him to give them the hammer with which to remould the
whole world.


79

The unity in power of the creator, the lover and the knight of
knowledge.


80

Love alone shall judge--(the creative love which forgets itself in its
work).


81

Zarathustra can only dispense happiness once the order of rank is
established. Therefore this doctrine must be taught first.

The order of rank develops into a system of earthly dominion: the lords
of the earth come last, a new ruling caste. Here and there there arises
from them a perfectly Epicurean God, a Superman, a transfigurer of
existence.

The Superhuman's notion of the world.

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

Page 11
The word ἐσθλος, which is coined for the purpose, signifies etymologically "one who _is_," who has reality, who is real, who is true; and then with a subjective twist, the "true," as the "truthful": at this stage in the evolution of the idea, it becomes the motto and party cry of the nobility, and quite completes the transition to the meaning "noble," so as to place outside the pale the lying, vulgar man, as Theognis conceives and portrays him--till finally the word after the decay of the nobility is left to delineate psychological _noblesse_, and becomes as it were ripe and mellow.
Page 18
While the aristocratic man lived in confidence and openness with himself (gennaios, "noble-born," emphasises the nuance "sincere," and perhaps also "naïf"), the resentful man, on the other hand, is neither sincere nor naïf, nor honest and candid with himself.
Page 25
Weakness is turned to _merit_, there is no doubt about it--it is just as you say.
Page 28
9.
Page 36
Have these current genealogists of morals ever allowed themselves to have even the vaguest notion, for instance, that the cardinal moral idea of "ought"[2] originates from the very material idea of "owe"? Or that punishment developed as a retaliation absolutely independently of any preliminary hypothesis of the freedom or determination of the will?--And this to such an extent, that a high degree of civilisation was always first necessary for the animal man to begin to make those much more primitive distinctions of "intentional," "negligent," "accidental," "responsible," and their contraries, and apply them in the assessing of punishment.
Page 55
Let us immediately add that this fact of an animal ego turning against itself, taking part against itself, produced in the world so novel, profound, unheard-of, problematic, inconsistent, and _pregnant_ a phenomenon, that the aspect of the world was radically altered thereby.
Page 60
That will for self-torture, that inverted cruelty of the animal man, who, turned subjective and scared into introspection (encaged as he was in "the State," as part of his taming process), invented the bad conscience so as to hurt himself, after the _natural_ outlet for this will to hurt, became blocked--in other words, this man of the bad conscience exploited the religious hypothesis so as to carry his martyrdom to the ghastliest pitch of agonised intensity.
Page 65
" Who knows what chance is responsible for our now having the _Meistersingers_ instead of this wedding music? And how much in the latter is perhaps just an echo of the former? But there is no doubt but that the theme would have dealt with the praise of chastity.
Page 76
As for his humility, he endures, as he endures darkness, a certain dependence and obscurity: further, he is afraid of the shock of lightning, he shudders at the insecurity of a tree which is too isolated and too exposed, on which every storm vents its temper, every temper its storm.
Page 78
Marriage, for example, seemed for a long time a sin against the rights of the community; a.
Page 85
.
Page 87
but admire the counterfeiter dexterity with which the stamp of virtue, even the ring, the golden ring of virtue, is here imitated.
Page 92
A strong and well-constituted man digests his experiences (deeds and misdeeds all included) just as he digests his meats, even when he has some tough morsels to swallow.
Page 94
An amazing amount of human energy has been devoted to this object--perhaps uselessly? There cannot be the slightest doubt but that such _sportsmen_ of "saintliness," in whom at times nearly every nation has abounded, have really found a genuine relief from that which they have combated with such a rigorous _training_--in countless cases they really escaped by the help of their system of hypnotism _away_ from deep physiological depression; their method is consequently counted among the most universal ethnological facts.
Page 96
Day and night cross not these bridges, nor age, nor death, nor suffering, nor good deeds, nor evil deeds.
Page 97
The happiness involved in the "smallest superiority" which is the concomitant of all benefiting, helping, extolling, making one's self useful, is the most ample consolation, of which, if they are well-advised, physiological distortions avail themselves: in other cases they hurt each other, and naturally in obedience to the same radical instinct.
Page 101
He never gets out of the circle of lines.
Page 109
) But what forces it into that unqualified will for truth is the faith _in the ascetic ideal itself_, even though it take the form of its unconscious imperatives,--make no mistake about it, it is the faith, I repeat, in a _metaphysical_ value, an _intrinsic_ value of truth, of a character which is only warranted and guaranteed in this ideal (it stands and falls with that ideal).
Page 111
) Considered physiologically, moreover, science rests on the same, basis as does the ascetic ideal: a certain _impoverishment of life_ is the presupposition of the latter as of the former––add, frigidity of the emotions, slackening of the _tempo_, the substitution of dialectic for instinct, _seriousness_ impressed on mien and gesture (seriousness, that most unmistakable sign of strenuous metabolism, of struggling, toiling life).
Page 117
If you except the ascetic ideal, man, the animal man had no meaning.