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

By Friedrich Nietzsche

Page 57

moderns with our anxious
care of ourselves and love of our neighbours, with all our unassuming
virtues of industry, equity, and scientific method--with our lust of
collection, of economy and of mechanism--represent a _weak_ age....
Our virtues are necessarily determined, and are even stimulated, by our
weakness. "Equality," a certain definite process of making everybody
uniform, which only finds its expression in the theory of equal rights,
is essentially bound up with a declining culture: the chasm between
man and man, class and class, the multiplicity of types, the will to
be one's self, and to distinguish one's self--that, in fact, which I
call the _pathos of distance_ is proper to all _strong_ ages. The force
of tension,--nay, the tension itself, between extremes grows slighter
every day,--the extremes themselves are tending to become obliterated
to the point of becoming identical. All our political theories and
state constitutions, not by any means excepting "The German Empire,"
are the logical consequences, the necessary consequences of decline;
the unconscious effect of _decadence_ has begun to dominate even the
ideals of the various sciences. My objection to the whole of English
and French sociology still continues to be this, that it knows only
the _decadent form_ of society from experience, and with perfectly
childlike innocence takes the instincts of decline as the norm, the
standard, of sociological valuations. _Descending_ life, the decay
of all organising power--that is to say, of all that power which
separates, cleaves gulfs, and establishes rank above and below,
formulated itself in modern sociology as _the_ ideal. Our socialists
are decadents: but Herbert Spencer was also a _decadent,_--he saw
something to be desired in the triumph of altruism!...


38

_My Concept of Freedom._--Sometimes the value of a thing does not lie
in that which it helps us to achieve, but in the amount we have to
pay for it,--what it _costs_ us. For instance, liberal institutions
straightway cease from being liberal, the moment they are soundly
established: once this is attained no more grievous and more thorough
enemies of freedom exist than liberal institutions! One knows, of
course, what they bring about: they undermine the Will to Power,
they are the levelling of mountain and valley exalted to a morality,
they make people small, cowardly and pleasure-loving,--by means of
them the gregarious animal invariably triumphs. Liberalism, or, in
plain English, the _transformation of mankind into cattle._ The
same institutions, so long as they are fought for, produce quite
other results; then indeed they promote the cause of freedom quite
powerfully. Regarded more closely, it is war which produces these
results, war in favour of liberal institutions, which, as war, allows
the illiberal instincts

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 12
He _believed_ that one might be able to take out this divine image and that the grim and barbarically distorted outside and shell did not belong to the essence of the State: the whole fervour and sublimity of his political passion threw itself upon this belief, upon that desire--and in the flames of this fire he perished.
Page 14
Culture is with her always something external, a something which does not touch the kernel that is eternally faithful to Nature, therefore the culture of woman might well appear to the Athenian as something indifferent, yea--if one only wanted to conjure it up in one's mind, as something ridiculous.
Page 18
Out of it now develops the more arbitrary gesture-symbolism which is not wholly adequate for its basis: and with which begins the diversity of languages, whose multiplicity we are permitted to consider--to use a simile--as a strophic text to that primal melody of the pleasure-and-displeasure-language.
Page 19
If we have characterised at all correctly the Apollonian in opposition to the Dionysean, then the thought which attributes to the metaphor, the idea, the appearance, in some way the power of producing out of itself the tone, must appear to us strangely wrong.
Page 20
Take for instance the feelings of love, fear and hope: music can no longer do anything with them in a direct way, every one of them is already so filled with conceptions.
Page 22
_ All that noble sublimity, yea the grandeur of Schiller's verses has, beside the truly naïve-innocent folk-melody of joy, a disturbing, troubling, even crude and offensive effect; only the ever fuller development of the choir's song and the masses of the orchestra preventing us from hearing them, keep from us that sensation of incongruity.
Page 28
It gives us a peep into the abysses of hatred.
Page 35
As the.
Page 51
The immortality and eternity of the Primordial-being lies not in an infiniteness and inexhaustibility--as usually the expounders of Anaximander presuppose--but in this, that it lacks the definite qualities which lead to destruction, for which reason it bears also its name: The Indefinite.
Page 59
Not wantonness, but the ever newly awakening impulse to play, calls into.
Page 62
His talents are the most rare, in a certain sense the most unnatural and at the same time exclusive and hostile even toward kindred talents.
Page 67
For, in the case of these two men, the origin of that conception of unity is quite different, yea opposite; and if either of them has become at all acquainted with the doctrine of the other then, in order to understand it at all, he had to translate it first into his own language.
Page 68
It is true, as he recollected, the whole great mass of men judge with the same perversity; he himself has only participated in the general crime against logic.
Page 69
Thus there exists only the eternal Unity.
Page 77
of qualities.
Page 90
Anaxagoras himself said man was the most rational being or he must necessarily shelter the Nous within himself in greater fulness than all other beings, because he had such admirable organs as his hands; Anaxagoras concluded therefore, that that Nous, according to the extent to which It made Itself master of a material body, was always forming for Itself out of this material the tools corresponding to Its degree of power, consequently the Nous made the most beautiful and appropriate tools, when It was appearing in his greatest fulness.
Page 95
.
Page 101
One may here well admire man, who succeeded in piling up an infinitely complex dome of ideas on a movable foundation and as it were on running water, as a powerful genius of architecture.
Page 105
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Page 107
the way to a poor individual coveting existence, and It fares forth for plunder and booty like a servant for his master, but now It Itself has become a master and may wipe from Its countenance the expression of indigence.