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

By Friedrich Nietzsche

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greater weakness,
delicateness, and susceptibility, out of which a morality _more rich
in consideration_ was bound to arise. If we imagine our delicateness
and senility, our physiological decrepitude as non-existent, our
morality of "humanisation" would immediately lose all value--no
morality has any value _per se_--it would even fill us with scorn. On
the other hand, do not let us doubt that we moderns, wrapped as we are
in the thick cotton wool of our humanitarianism which would shrink
even from grazing a stone, would present a comedy to Cæsar Borgia's
contemporaries which would literally make them die of laughter. We are
indeed, without knowing it, exceedingly ridiculous with our modern
"virtues." ... The decline of the instincts of hostility and of
those instincts that arouse suspicion,--for this if anything is what
constitutes our progress--is only one of the results manifested by
the general decline in _vitality_: it requires a hundred times more
trouble and caution to live such a dependent and senile existence.
In such circumstances everybody gives everybody else a helping hand,
and, to a certain extent, everybody is either an invalid or an
invalid's attendant. This is then called "virtue": among those men
who knew a different life--that is to say, a fuller, more prodigal,
more superabundant sort of life, it might have been called by another
name,--possibly "cowardice," or "vileness," or "old woman's morality."
... Our mollification of morals--this is my cry; this it you will is
my _innovation_--is the outcome of our decline; conversely hardness
and terribleness in morals may be the result of a surplus of life.
When the latter state prevails, much is dared, much is challenged,
and much is also _squandered_. That which formerly was simply the
salt of life, would now be our _poison_. To be indifferent--even this
is a form of strength--for that, likewise, we are too senile, too
decrepit: our morality of fellow-feeling, against which I was the
first to raise a finger of warning, that which might be called _moral
impressionism_, is one symptom the more of the excessive physiological
irritability which is peculiar to everything decadent. That movement
which attempted to introduce itself in a scientific manner on the
shoulders of Schopenhauer's morality of pity--a very sad attempt!--is
in its essence the movement of decadence in morality, and as such
it is intimately related to Christian morality. Strong ages and
noble cultures see something contemptible in pity, in the "love of
one's neighbour," and in a lack of egoism and of self-esteem.--Ages
should be measured according to their _positive forces_;--valued
by this standard that prodigal and fateful age of the Renaissance,
appears as the last _great_ age, while we

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 2

Page 15
The visions of the dream now appear to them of more value, because, as has been said, they find them more beneficial, and mankind has always held that what is apparently of more value is more true, more real.
Page 31
His digressions are at once continuations and further developments of the story, his maxims contain a satire on all that is sententious, his dislike of seriousness is bound up with a disposition to take no matter merely externally and on the surface.
Page 33
Page 37
His famous method, originating from this aim and adapted to it--the "endless melody"--strives to break and sometimes even to despise all mathematical equilibrium of time and force.
Page 45
Hence the Greeks, who were very refined in such matters, designated the sage by a word that means "man of taste," and called wisdom, artistic as well as scientific, "taste" (_sophia_).
Page 48
Page 50
Yes, whatever the result of our enterprise, however much we may have overestimated our strength, at any rate we need render account to no one but ourselves, and mankind can henceforth begin to do with itself what it will.
Page 60
In particular, simplicity has still far too much the reputation of being the oldest, the initial thing.
Page 63
--There remains, however, a counter-question and the possibility of a counter-reckoning.
Page 82
Page 91
Thus we shall avoid losing our tempers in conversation, and shall not at once apply mutual thumb-screws in the event of any word sounding for once unintelligible to us.
Page 103
Where this knowledge is wanting, man is, according to the prevailing view, not responsible--unless his ignorance, _e.
Page 108
Then what has he done? What profit is it to.
Page 125
--The theory of the best style may at one time be the theory of finding the expression by which we transfer every mood of ours to the reader and the listener.
Page 143
" If in youth their acumen is sufficiently practised, their memory is full, and hand and eye have acquired sureness, they are appointed by an older fellow-craftsman to a scientific position where their qualities may prove useful.
Page 146
Originally vanity is the great utility, the strongest means of preservation.
Page 154
--There are men so presumptuous that they can only praise a greatness which they publicly admire by representing it as steps and bridges that lead to themselves.
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Page 169
Winter human life has none, unless we like to call the (unfortunately) often intervening hard, cold, lonely, hopeless, unfruitful periods of disease the winters of man.
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