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

By Friedrich Nietzsche

Page 136

of gravity of all values for each soul lay in that soul
itself: salvation or damnation! The salvation of the _immortal_ soul!
The most extreme form of _personalisation...._ For each soul there
was only one kind of perfection; only one ideal, only one road to
salvation.... The most extreme form of the principle of _equal rights,_
associated with an optical magnification of individual importance to
the point of megalomania.... Nothing but insanely important souls,
revolving round their own axes with unspeakable terror....


Nobody believes in these assumed airs of importance any longer
to-day: and we have sifted our wisdom through the sieve of contempt.
Nevertheless the _optical habit_ survives, which would fain measure the
value of man by his proximity to a certain _ideal maw._ at bottom the
personalisation view is upheld as firmly as that of the _equality of
rights as regards the ideal._ In short: people _seem to think that they
know_ what _the ultimate desideratum_ is in regard to the ideal man....

But this belief is merely the result of the exceedingly _detrimental
influence_ of the Christian ideal, as anybody can discover for himself
every time he carefully examines the "ideal type." In the first place,
it is believed that the approach to a given "type" is desirable;
_secondly,_ that this particular type is known; _thirdly,_ that every
deviation from this type is a retrograde movement, a stemming of the
spirit of progress, a loss of power and might in man.... To dream of a
state of affairs in which this _perfect_ man will be in the majority:
our friends the Socialists and even Messrs. the Utilitarians have not
reached a higher level than this. In this way an _aim_ seems to have
crept into the _evolution_ of man: at any rate the belief in a certain
_progress towards an ideal_ is the only shape in which an _aim_ is
conceived in the history of mankind to-day. In short: the coming of the
"_Kingdom of God_" has been placed in the future, and has been given an
earthly, a human meaning--but on the whole the faith in the _old_ ideal
is still maintained....


_The more concealed forms of the cult of Christian, moral ideals._--The
_insipid and cowardly notion "Nature"_ invented by Nature-enthusiasts
(without any knowledge whatsoever of the terrible, the implacable,
and the cynical element in even "the most beautiful" aspects), is
only a sort of attempt at _reading_ the moral and Christian notion of
"humanity" into Nature;--Rousseau's concept of Nature, for instance,
which took for granted that "Nature" meant freedom, goodness,
innocence, equity, justice, and _Idylls,_ was nothing more at bottom
than the cult of

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 5
An impulsion and-compulsion sway and over-master it like a command; a will and a wish awaken, to go forth on their course, anywhere, at any cost; a violent, dangerous curiosity about an undiscovered world flames and flares in every sense.
Page 7
It is wisdom, practical wisdom, to prescribe even health for one's self for a long time only in small doses.
Page 8
Thus doth the free spirit answer himself with regard to the riddle of emancipation, and ends therewith, while he generalises his case, in order thus to decide with regard to his experience.
Page 11
First of all one has scorn on the lips for the former, as if here nothing could have equal privileges with anything else, so unassuming, simple, bashful, apparently discouraging are they, so beautiful, stately, intoxicating, perhaps even animating, are the others.
Page 36
Page 55
Page 73
Before we examine the further consequences of this mental state, let us acknowledge that it is not through his "guilt" and "sin" that man has got into this condition, but through a series of errors of reason; that it was the fault of the mirror if his image appeared so.
Page 107
But after Voltaire the French themselves suddenly lacked the great talents which would have led the development of tragedy out of constraint to that apparent freedom; later on they followed the.
Page 116
--In general, history _appears_ to teach the following about the production of genius: it ill-treats and torments mankind--calls to the passions of envy, hatred, and rivalry--drives them to desperation, people against people, throughout whole centuries! Then, perhaps, like a stray spark from the terrible energy thereby aroused, there flames up suddenly the light of genius; the will, like a horse maddened by the rider's spur, thereupon breaks out and leaps over into another domain.
Page 125
In one part lies the source of strength, in the other lies the regulator; it must be heated with illusions, onesidednesses, passions; and the malicious and dangerous consequences of over-heating must be averted by the help of conscious Science.
Page 128
" But in those times knowledge shone with a greater glory; it was still young and knew but little of all the difficulties and dangers of its path; it could still hope to reach in one single bound the central point of all being, and from thence to solve the riddle of the world.
Page 134
--The greatest advance that men have made lies in their acquisition of the art to _reason rightly.
Page 146
In this way, certainly, a person may always be wronged and always have right on his side, and may eventually, with the best conscience in the world, become the most intolerable tyrant and tormentor; and what happens in the individual may also take place in whole classes of society.
Page 150
--One man wishes to be interesting for his opinions, another for his likes and dislikes, a third for his acquaintances, and a fourth for his solitariness--and they all meet with disappointment.
Page 156
Page 159
But by being accustomed for centuries to this exaggerated appreciation of love, it has come to pass that they have been caught in their own net and have forgotten the origin of the device.
Page 163
Page 194
It is true they would not help us if we really wished to lean upon them in great danger, but they afford the tranquillising sensation of protection close to one (for instance, fathers, teachers, friends, as all three usually are).
Page 203
This tendency is quite comprehensible, and its.
Page 210
Thus, my friends, shall it obtain? Amen! Till we meet again.