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

By Friedrich Nietzsche

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taste.--Carlyle, who was very fond of him, nevertheless declared that
"he does not give us enough to chew." This is perfectly true but
it is not unfavourable to Emerson.--Emerson possesses that kindly
intellectual cheerfulness which deprecates overmuch seriousness; he
has absolutely no idea of how old he is already, and how young he will
yet be,--he could have said of himself, in Lope de Vega's words: "_yo
me sucedo a mi mismo._" His mind is always finding reasons for being
contented and even thankful; and at times he gets preciously near to
that serene superiority of the worthy bourgeois who returning from an
amorous rendezvous _tamquam re bene gesta,_ said gratefully "_Ut desint
vires, tamen est laudanda voluptas._"--


_Anti-Darwin._--As to the famous "struggle for existence," it seems to
me, for the present, to be more of an assumption than a fact. It does
occur, but as an exception. The general condition of life! is not one
of want or famine, but rather of riches, of lavish luxuriance, and even
of absurd prodigality,--where there is a struggle, it is a struggle
for power. We should not confound Malthus with nature.--Supposing,
however, that this struggle exists,--and it does indeed occur,--its
result is unfortunately the very reverse of that which the Darwinian
school seems to desire, and of that which in agreement with them we
also might desire: that is to say, it is always to the disadvantage
of the strong, the privileged, and the happy exceptions. Species
do not evolve towards perfection: the weak always prevail over the
strong--simply because they are the majority, and because they are also
the more crafty. Darwin forgot the intellect (--that is English!), the
weak have more intellect. In order to acquire intellect, one must be in
need of it. One loses it when one no longer needs it. He who possesses
strength flings intellect to the deuce (--"let it go hence!"[2]
say the Germans of the present day, "the _Empire_ will remain").
As you perceive, intellect to me means caution, patience, craft,
dissimulation, great self-control, and everything related to mimicry
(what is praised nowadays as virtue is very closely related the latter).


_Casuistry of a Psychologist._--This man knows mankind: to what purpose
does he study his fellows? He wants to derive some small or even
great advantages from them,--he is a politician!... That man yonder
is also well versed in human nature: and ye tell me that he wishes to
draw no personal profit from his knowledge, that he is a thoroughly
disinterested person? Examine him a little more closely! Maybe he
wishes to derive a more wicked advantage from his possession; namely,

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Text Comparison with The Case Of Wagner, Nietzsche Contra Wagner, and Selected Aphorisms.

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Preface To The Third Edition The Case Of Wagner: A Musician's Problem Nietzsche _contra_ Wagner Selected Aphorisms from Nietzsche's Retrospect of his Years of Friendship with Wagner.
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In the works just referred to (pp.
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Did Wagner--in the belief that genius was always immoral--wish to pose as an immoral Egotist, in order to make us believe in his genius, of which he himself was none too sure in his innermost heart? Did Wagner wish to appear "sincere" in his biography, in order to awaken in us a belief in the sincerity of his music, which he likewise doubted, but wished to impress upon the world as "true"? Or did he wish to be thought badly of in connection with things that were not true, and that consequently did not affect him, in order to lead us off the scent of true things, things he was ashamed of and which he wished the world to ignore--just like Rousseau (the similarity between the two is more than a superficial one) who barbarously pretended to have sent his children to the foundling hospital, in order not to be thought incapable of having had any children at all? In short, where is the bluff in Wagner's biography? Let us therefore be careful about it, and all the more so because Wagner himself guarantees the truth of.
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If we were to be credulous here, we should moreover be acting in direct opposition to Nietzsche's own counsel as given in the following aphorisms (Nos.
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There can be no such strange divorce between a bloom and the plant on which it blows, and has a black woman ever been known to give birth to a white child? Wagner, as Nietzsche tells us on p.
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The problem of salvation is even a venerable problem.
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The "Menagerie of tame cattle," the worthlessness of the hero in this book, revolted Niebuhr, who finally bursts out in a plaint which _Biterolf_(8) might well have sung: "nothing so easily makes a painful impression as _when a great mind despoils itself of its wings and strives for virtuosity in something greatly inferior, while it renounces more lofty aims_.
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His principal undertaking, however, is to emancipate woman,--"to deliver Brunnhilda.
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In a certain chapter of my principal work which bears the title "Concerning the Physiology of Art,"(9) I shall have an opportunity of showing more thoroughly how this transformation of art as a whole into histrionics is just as much a sign of physiological degeneration (or more precisely a form of hysteria), as any other individual corruption, and infirmity peculiar to the art which Wagner inaugurated: for instance the restlessness of its optics, which makes it necessary to change one's attitude to it every second.
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He belongs to some other sphere than the history of music, with whose really great and genuine figure he must not be confounded.
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--He was not enough of a psychologist for drama; he instinctively avoided a psychological plot--but how?--by always putting idiosyncrasy in its place.
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Are they not one and all, like Wagner himself, on _quite intimate terms_.
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_: _la gaya scienza_; light feet, wit, fire, grave, grand logic, stellar dancing, wanton intellectuality, the vibrating light of the South, the calm sea--perfection.
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But formerly it was strong, it was terrible, it.
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{~HORIZONTAL ELLIPSIS~} But you seem to.
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Is this the German way? Comes this low bleating forth from German hearts? Should Teutons, sin repenting, lash themselves, Or spread their palms with priestly unctuousness, Exalt their feelings with the censer's fumes, And cower and quake and bend the trembling knee, And with a sickly sweetness plead a prayer? Then ogle nuns, and ring the Ave-bell, And thus with morbid fervour out-do heaven? Is this the German way? Beware, yet are you free, yet your own Lords.
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Profound suffering makes noble; it separates.
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Wagner has not the power to unlock and liberate the soul of those he frequents.