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

By Friedrich Nietzsche

Page 87

it, he prescribes life in the open, a life
of travel; moderation and careful choice in food; caution in regard to
all intoxicating liquor, as also in regard to all the passions which
tend to create bile and to heat the blood; and he deprecates care
either on one's own or on other people's account He recommends ideas
that bring one either peace or good cheer,--he invents means whereby
the habit of contrary ideas may be lost He understands goodness--being
good--as promoting health. _Prayer_ is out of the question, as is
also _asceticism;_ there is neither a Categorical Imperative nor any
discipline whatsoever, even within the walls of a monastery (--it is
always possible to leave it if one wants to). All these things would
have been only a means of accentuating the excessive irritability
already referred to. Precisely on this account he does not exhort his
followers to wage war upon those who do not share their views; nothing
is more abhorred in his doctrine than the feeling of revenge, of
aversion, and of resentment (--"not through hostility doth hostility
end": the touching refrain of the whole of Buddhism....) And in this
he was right; for it is precisely these passions which are thoroughly
unhealthy in view of the principal dietetic object The mental fatigue
which he finds already existent and which expresses itself in
excessive "objectivity" (_i.e._, the enfeeblement of the individual's
interest--loss of ballast and of "egoism"), he combats by leading
the spiritual interests as well imperatively back to the individual
In Buddha's doctrine egoism is a duty: the thing which is above all
necessary, _i.e.,_ "how canst thou be rid of suffering" regulates
and defines the whole of the spiritual diet (--let anyone but think
of that Athenian who also declared war upon pure "scientificality,"
Socrates, who made a morality out of personal egoism even in the realm
of problems).


21

The pre-requisites for Buddhism are a very mild climate, great
gentleness and liberality in the customs of a people and _no_
militarism. The movement must also originate among the higher and
even learned classes. Cheerfulness, peace and absence of desire, are
the highest of inspirations, and they are _realised._ Buddhism is not
a religion in which perfection is merely aspired to: perfection is
the normal case. In Christianity all the instincts of the subjugated
and oppressed come to the fore: it is the lowest classes who seek
their salvation in this religion. Here the pastime, the manner of
killing time is to practise the casuistry of sin, self-criticism, and
conscience inquisition. Here the ecstasy in the presence of a _powerful
being,_ called "god," is constantly maintained

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

Page 4
_ In modern times it is not the art-needing man but the slave who determines the general conceptions, the slave who according to his nature must give deceptive names to all conditions in order to be able to live.
Page 7
For what can the State mean to us, if not the means by which that social-process described just now is to be fused and to be guaranteed in its unimpeded continuance? Be the sociable instinct in individual man as strong as it may, it is only the iron clamp of the State that constrains the large masses upon one another in such a fashion that a chemical decomposition of Society, with its pyramid-like super-structure, is _bound_ to take place.
Page 10
In order now to attain, through the medium of the State, the highest furtherance of their selfish aims, it is above all necessary, that the State be wholly freed from those awfully incalculable war-convulsions so that it may be used rationally; and thereby they strive with all their might for a condition of things in which war is an impossibility.
Page 15
In Greek antiquity they held that position, which the most supreme will of the State assigned to them: for that reason they have been glorified as never since.
Page 17
, "On the Metaphysics of the Beautiful and Æsthetics," § 224.
Page 22
What therefore shall we think of that awful æsthetic superstition that Beethoven himself made a solemn statement as to his belief in the limits of absolute music, in that fourth movement of the Ninth Symphony, yea that he as it were with it unlocked the portals of a new art, within which music had been enabled to represent even metaphor and idea and whereby music had been opened to the "conscious mind.
Page 26
In so far, however, as music makes the listener forget the drama, it is not yet "dramatic" music: but what kind of music is that which is not _allowed_ to exercise any Dionysean power over the listener? And how is it possible? It is possible as _purely conventional symbolism,_ out of which convention has sucked all natural strength: as music which has diminished to symbols of remembrance: and its effect aims at reminding the spectator of something, which at the sight of the drama must not escape him lest he should misunderstand it: as a trumpet signal is an invitation for the horse to trot.
Page 27
" "Why should you rack, poor foolish Bards, for ends like these the gracious Muses?"[2] And that the muses are tormented, even tortured and flayed, these veracious miserable ones do not themselves deny! We had assumed a passionate drama, carrying away the spectator, which even without music would be sure of its effect.
Page 35
" THE RELATION OF SCHOPENHAUER'S PHILOSOPHY TO A GERMAN CULTURE Preface to an Unwritten Book (1872) In dear vile Germany culture now lies so decayed in the streets, jealousy of all that is great rules so shamelessly, and the general tumult of those who race for "Fortune" resounds so deafeningly, that one must have a strong faith, almost in the sense of _credo quia absurdum est,_ in order to hope still for a growing Culture, and above all--in opposition to the press with her "public opinion"--to be able to work by public teaching.
Page 38
Those who stand nearer to us we judge according to the means by which they further their aims; we often disapprove of their aims, but love them for the sake of their means and the style of their volition.
Page 40
For it should not be begun when trouble comes as perhaps some presume who derive philosophy from moroseness; no, but in good fortune, in mature manhood, out of the midst of the fervent serenity of a brave and victorious man's estate.
Page 46
On light supports she leaps in advance; hope and divination wing her feet.
Page 59
" Is not the whole world-process now an act of punishment of the Hybris? The plurality the result of a crime? The transformation of the pure into the impure, the consequence of injustice? Is not the guilt now shifted into the essence of the things and indeed, the world of Becoming and of individuals accordingly exonerated from guilt; yet at the same time are they not condemned for ever and ever to bear the consequences of guilt? 7 That dangerous word, Hybris, is indeed the touchstone for every Heraclitean; here he may show whether he has understood or mistaken his master.
Page 61
But why a philosopher should intentionally write obscurely--a thing habitually said about Heraclitus--is absolutely inexplicable; unless he has some cause to hide his thoughts or is sufficiently a rogue to conceal his thoughtlessness underneath words.
Page 72
'" The idea of "Being"! As though that idea did not indicate the most miserable empiric origin already in the etymology of the word.
Page 79
In short, Plurality, Motion, Infinity driven into flight by Parmenides with the amazing proposition of the one "Being," returned from their exile and hurled their projectiles at the opponents of Parmenides, causing them wounds for which there is no cure.
Page 86
At first this revolution brings everything Dense to the Dense, everything Rare to the Rare, and likewise all that is Dark, Bright, Moist, Dry to their kind; above these general groups or classifications there are again two still more comprehensive, namely _Ether,_ that is to say everything that is Warm, Bright, Rare, and _Aër,_ that is to say everything that is Dark, Cold, Heavy, Firm.
Page 88
If, however, that material particle of infinite smallness, caught and swung by the Nous, was not turned round itself but described a circle somewhat larger than a point, this would cause it to knock against other material particles, to move them on, to hurl them, to make them rebound and thus gradually to stir up a great and spreading tumult within which, as the next result, that separation of the aërial masses from the ethereal had to take place.
Page 96
After Nature had taken breath awhile the star congealed and the clever animals had to die.
Page 108
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