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

By Friedrich Nietzsche

Page 169

he is told to do so, and because others have done so
before him.


The superstition concerning _philosophers_: They are confounded with
men _of science._ As if the value of things were inherent in them
and required only to be held on to tightly! To what extent are their
researches carried on under the influence of values which already
prevail (their hatred of appearance of the body, etc.)? Schopenhauer
concerning morality (scorn of Utilitarianism). Ultimately the confusion
goes so far that Darwinism is regarded as philosophy, and thus at the
present day power has gone over to the men of _science._ Even Frenchmen
like Taine prosecute research, or mean to prosecute research,
_without_ being already in possession of a standard of valuation.
Prostration before "facts" of a kind of cult. As a matter of fact, they
_destroy_ the existing valuations.

The _explanation_ of this misunderstanding. The man who is able to
command is a rare phenomenon; he misinterprets himself. What one
_wants_ to do, above all, is to disclaim all authority and to attribute
it to _circumstances._ In Germany the critic's estimations belong to
the history of awakening _manhood._ Lessing, etc. (Napoleon concerning
Goethe). As a matter of fact, the movement is again made retrograde
owing to German romanticism: and the _fame_ of German philosophy
relies upon it as if it dissipated the danger of scepticism and could
_demonstrate faith._ Both tendencies culminate in Hegel: at bottom,
what he did was to generalise the fact of German criticism and the
fact of German romanticism,--a kind of dialectical fatalism, but to
the honour of intellectuality, with the actual submission of the
philosopher to reality. _The critic prepares the way_: that is all!

With Schopenhauer the philosopher's mission dawns; it is felt that
the object is to determine _values_; still under the dominion of
eudemonism. The ideal of Pessimism.


_Theory and practice._--This is a pernicious distinction, as if there
were an _instinct of knowledge,_ which, without inquiring into the
utility or harmfulness of a thing, blindly charged at the truth; and
then that, apart from this instinct, there were the whole world of
_practical_ interests.

In contradiction of this, I try to show what instincts are active
behind all these _pure_ theorists,--and how the latter, as a whole,
under the dominion of their instincts, fatally make for something
which _to their minds_ is "truth," to their minds and _only_ to their
minds. The struggle between systems, together with the struggle between
epistemological scruples, is one which involves very special instincts
(forms of vitality, of decline, of classes, of races, etc.).

The so-called _thirst for knowledge_ may be traced to the _lust of
appropriation_ and of

Last Page Next Page

Text Comparison with The Joyful Wisdom

Page 8
Page 36
Footnote 6: Translated by Miss M.
Page 40
even to make merry over him to the extent of weariness—that is what I regard as _contemptible_, and it is this sentiment which I first of all search for in every one:—some folly or other always persuades me anew that every man has this sentiment, as man.
Page 59
I wish people also to submit to my fancies, and to take it quite as a simple matter, if I should indulge in this or that diversion.
Page 69
Never previously was there such a moderation of voluptuousness.
Page 87
—It has become a necessity to us, which we cannot satisfy out of the resources of actuality, to hear men talk well and in full detail in the most trying situations: it enraptures us at present when the tragic hero still finds words, reasons, eloquent gestures, and on the whole a bright spirituality, where life approaches the abysses, and where the actual man mostly loses his head, and certainly his fine language.
Page 99
Page 102
And not only is he allured thereto by the whole mystic pomp of this philosophy (which would also have allured a Cagliostro), the peculiar airs and emotions of the philosopher have all along been seducing him as well! For example, Wagner's indignation about the corruption of the German language is Schopenhauerian; and if one should commend his imitation in this respect, it is nevertheless not to be denied that Wagner's style itself suffers in no small degree from all the tumours and turgidities, the sight of which made Schopenhauer so furious; and that, in respect to the German-writing Wagnerians, Wagneromania is beginning to be as dangerous as only some kinds of Hegelomania have been.
Page 115
_The Four Errors.
Page 143
_Secret Enemies.
Page 144
_The Object of Punishment.
Page 158
Page 163
But then there must be something formidable in them, and not as hitherto something disgusting! Might one not be inclined to say at present with reference to morality what Master Eckardt says: "I pray God to deliver me from God!" 293.
Page 198
But what if this itself always becomes more untrustworthy, what if nothing any longer proves itself divine, except it be error, blindness, and falsehood;—what if God himself turns out to be our most persistent lie?— 345.
Page 199
— 346.
Page 201
_by us_? Have we not just thereby become liable to a suspicion of an opposition between the world in which we have hitherto been at home with our venerations—for the sake of which we perhaps _endure_ life—and another world _which we ourselves are_: an inexorable, radical, most profound suspicion concerning ourselves, which is continually getting us Europeans more annoyingly into its power, and could easily face the coming generation with the terrible alternative: "Either do away with your venerations, or—_with yourselves_!" The latter would be Nihilism—but would not the former also be Nihilism? This is _our_ note of interrogation.
Page 207
with it).
Page 251
No grey old priestly devil, But, young, with cheeks aflame— Who e'en when sick with revel, Can jealous be and blame.
Page 255
Pinching sore, in devil's mood, Love doth plague my crupper: Truly I can eat no food: Farewell, onion-supper! Seaward sinks the moon away, The stars are wan, and flare not: Dawn approaches, gloomy, grey, Let Death come! I care not! .
Page 259
My bliss! My bliss! Calm heavenly roof of azure silkiness, Guarding with shimmering haze yon house divine! Thee, house, I love, fear—envy, I'll confess, And gladly would suck out that soul of thine! "Should I give back the prize?" Ask not, great pasture-ground for human eyes! My bliss! My bliss! Stern belfry, rising as with lion's leap Sheer from the soil in easy victory, That fill'st the Square with peal resounding, deep, Wert thou in French that Square's "accent aigu"? Were I for ages set In earth like thee, I know what silk-meshed net.