The Will to Power, Book I and II An Attempted Transvaluation of all Values

By Friedrich Nietzsche

Page 132

nothing quite isolated in the world: the smallest thing bears
the largest on its back; on thy small injustice the whole nature of
the future depends; the whole is condemned by every criticism which
is directed at the smallest part of it. Now granting that the moral
norm--even as Kant understood it--is never completely fulfilled, and
remains like a sort of Beyond hanging over reality without ever falling
down to it; then morality would contain in itself a judgment concerning
the whole, which would still, however, allow of the question: _whence
does it get the right thereto?_ How does the part come to acquire this
judicial position relative to the whole? And if, as some have declared,
this moral condemnation of, and dissatisfaction with, reality, is
an ineradicable instinct, is it not possible that this instinct may
perhaps belong to the ineradicable stupidities and immodesties of our
species?--But in saying this, we are doing precisely what we deprecate;
the point of view of desirability and of unauthorised fault-finding
is part and parcel of the whole character of worldly phenomena just
as every injustice and imperfection is--it is our very notion of
"perfection" which is never gratified. Every instinct which desires
to be indulged gives expression to its dissatisfaction with the
present state of things: how? Is the whole perhaps made up of a host
of dissatisfied parts, which all have desiderata in their heads? Is
the "course of things" perhaps "the road hence? the road leading away
from reality "--that is to say, eternal dissatisfaction in itself? Is
the conception of desiderata perhaps the essential motive-power of all
things? Is it--_deus_?


It seems to me of the utmost importance that we should rid ourselves
of the notion of _the_ whole, of an entity, and of any kind of power
or form of the unconditioned. For we shall never be able to resist the
temptation of regarding it as the supreme being, and of christening
it "God." The "All" must be subdivided; we must unlearn our respect
for it, and reappropriate that which we have lent the unknown and an
imaginary entity, for the purposes of our neighbour and ourselves.
Whereas, for instance, Kant said: "Two things remain for ever worthy
of honour" (at the close of his _Practical Reason_)--to-day we should
prefer to say: "Digestion is more worthy of honour." The concept,
"the All," will always give rise to the old problems, "How is evil
possible?" etc. Therefore, _there is no "All",_ there _is no_ great
_sensorium_ or _inventarium_ or power-magazine.


A man as he _ought_ to be: this sounds to me in just as bad taste as:

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

Page 8
Now when we see how little the vanquished trouble themselves after a short time about the horrible origin of the State, so that history informs us of no class of events worse than the origins of those sudden, violent, bloody and, at least in _one_ point, inexplicable usurpations: when hearts involuntarily go out towards the magic of the growing State with the presentiment of an invisible deep purpose, where the calculating intellect is enabled to see an addition of forces only; when now the State is even contemplated with fervour as the goal and ultimate aim of the sacrifices and duties of the individual: then out of all that speaks the enormous necessity of the State, without which Nature might not succeed in coming, through Society, to her deliverance in semblance, in the mirror of the genius.
Page 20
The lyric poet resembles all those hearers of music who are conscious of an _effect of music on their emotions;_ the distant and removed power of music appeals, with them, to an _intermediate realm_ which gives to them as it were a foretaste, a symbolic preliminary conception of music proper, it appeals to the intermediate realm of the emotions.
Page 26
singers; and from this jugglery the judicious listener turns away laughing.
Page 28
For me is ample guerdon.
Page 32
To the Ancients however the aim of the agonistic education was the welfare of the whole, of the civic society.
Page 33
Therefore the individuals in antiquity were freer, because their aims were nearer and more tangible.
Page 39
I he Greeks, as _the_ truly healthy nation, have _justified_ philosophy once for all by having philosophised; and that indeed more than all other nations.
Page 42
If we could rightly interpret the total life of the Greek nation, we should ever find reflected only that picture which in her highest geniuses shines with more resplendent colours.
Page 46
That which drove him to this generalisation was a metaphysical dogma, which had its origin in a mystic intuition and which together with the ever renewed endeavours to express it better, we find in all philosophies,--the proposition: _Everything is one!_ How despotically such a faith deals with all empiricism is worthy of note; with Thales especially one can learn how Philosophy has behaved at all times, when she wanted to get beyond the hedges of experience to her magically attracting goal.
Page 52
The existence of this Plurality becomes a moral phenomenon to him; it is not justified, it expiates itself continually through destruction.
Page 53
Be not deceived! It is the fault of your limited outlook and not the fault of the essence of things if you believe that you see firm land anywhere in the ocean of Becoming and Passing.
Page 61
One is, as Schopenhauer says, indeed compelled by lucid expression to prevent misunderstandings even in affairs of practical every-day life, how then should one be allowed to express oneself indistinctly, indeed puzzlingly in the most difficult, most abstruse, scarcely attainable object of thinking, the tasks of philosophy? With respect to brevity however Jean Paul gives a good precept: "On the whole it is right that everything great--of deep meaning to a rare mind--should be uttered with brevity and (therefore) obscurely so that the paltry mind would rather proclaim it to be nonsense than translate it into the realm of his empty-headedness.
Page 62
No paramount feeling of compassionate agitation, no desire to help, heal and save emanates from him.
Page 70
" We will indeed beware of interpreting such a remarkable fact by false analogies.
Page 77
Page 82
16 The Anaxagorean chaos is not an immediately evident conception; in order to grasp it one must have understood the.
Page 87
the course of this process out of that Aërial mass, conglomerating in its interior, water is separated, and again out of the water the earthy element, and then out of the earthy element, under the effect of the awful cold are separated the stones.
Page 90
They therefore did not recognise what meaning the abstention of Anaxagoras, inspired by the purest spirit of the method of natural science, had, and that this abstention first of all in every case puts to itself the question: "What is.
Page 95
8 CONCLUSION Greek thought during the _tragic age is pessimistic_ or _artistically optimistic_.
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of them, without even enforcing for himself happiness out of the abstractions; whereas he strives after the greatest possible freedom from pains, the intuitive man dwelling in the midst of culture has from his intuitions a harvest: besides the warding off of evil, he attains a continuous in-pouring of enlightenment, enlivenment and redemption.