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

By Friedrich Nietzsche

Page 175

a great extent,
Heraclitean, Democritean, and Protagorean ... to say that it is
_Protagorean_ is even sufficient: because Protagoras was in himself a
synthesis of the two men Heraclitus and Democritus.

(_Plato_: a _great Cagliostro,_--let us think of how Epicurus judged
him; how Timon, Pyrrho's friend, judged him----Is Plato's integrity by
any chance beyond question?... But we at least know what he wished to
have _taught_ as absolute truth--namely, things which were to him not
even relative truths: the separate and immortal life of "souls.")


429.

The _Sophists_ are nothing more, nor less than realists: they elevate
all the values and practices which are common property to the rank of
values--they have the courage, peculiar to all strong intellects,
which consists in _knowing_ their immorality....

Is it to be supposed that these small Greek independent republics,
so filled with rage and envy that they would fain have devoured each
other, were led by principles of humanity and honesty? Is Thucydides
by any chance reproached with the words he puts into the mouths of
the Athenian ambassadors when they were treating with the Melii anent
the question of destruction or submission? Only the most perfect
Tartuffes could have been able to speak of virtue in the midst of that
dreadful strain--or if not Tartuffes, at least _detached philosophers,_
anchorites, exiles, and fleers from reality.... All of them, people
who denied things in order to be able to exist.

The Sophists were Greeks: when Socrates and Plato adopted the cause
of virtue and justice, they were _Jews_ or I know not what. _Grote's_
tactics in the defence of the Sophists are false: he would like to
raise them to the rank of men of honour and moralisers--but it was
their honour not to indulge in any humbug with grand words and virtues.


430.

The great reasonableness underlying all moral education lay in the fact
that it always attempted to attain to _the certainty of an instinct_:
so that neither good intentions nor good means, as such, first required
to enter consciousness. Just as the soldier learns his exercises, so
should man learn how to act in life. In truth this unconsciousness
belongs to every kind of perfection: even the mathematician carries out
his calculations unconsciously....

What, then, does Socrates' _reaction_ mean, which recommended
dialectics as the way to virtue, and which was charmed when morality
was unable to justify itself logically? But this is precisely what
proves its _superiority_--without unconsciousness _it is worth nothing_!

In reality it means _the dissolution of Greek instincts,_ when
_demonstrability_ is posited as the first condition of personal
excellence in virtue. All these great "men of virtue" and of words

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Text Comparison with Thoughts out of Season, Part I

Page 2
They were also few in number; for, in addition to an exact knowledge of the German language, there was also required sympathy and a certain enthusiasm for the startling ideas of the original, as well as a considerable feeling for poetry, and that highest form of it, religious poetry.
Page 7
But as the prophet and his words are very often not honoured in his own country, those ideas.
Page 10
Both Nietzsche and Disraeli have clearly recognised that this patient of theirs is suffering from weakness and not from sinfulness, for which latter some kind of strength may still be required; both are therefore entirely opposed to a further dieting him down to complete moral emaciation, but are, on the contrary, prescribing a tonic, a roborating, a natural regime for him --advice for which both doctors have been reproached with Immorality by their contemporaries as well as by posterity.
Page 15
" He tells us in The Will to Power: "All is truth to me that tends to elevate man!" To this principle he was already pledged as a student at Leipzig; we owe every line that he ever wrote to his devotion to it, and it is the key to all his complexities, blasphemies, prolixities, and terrible earnestness.
Page 22
I am conscious of this ecstasy and happiness, in the ineffable, truculent assurance of German journalists and manufacturers of novels, tragedies, poems, and histories (for it must be clear that these people belong to one category), who seem to have conspired to improve the leisure and ruminative hours--that is to say, "the intellectual lapses"--of the modern man, by bewildering him with their printed paper.
Page 23
The more conscientious observer, more particularly if he be a foreigner, cannot help noticing withal that no great disparity exists between that which the German scholar regards as his culture and that other triumphant culture of the new German classics, save in respect of the quantum of knowledge.
Page 28
His eye opened to the joy of Philistinism; he saved himself from wild experimenting by clinging to the idyllic, and opposed the restless creative spirit that animates the artist, by means of a certain smug ease--the ease of self-conscious narrowness, tranquillity, and self-sufficiency.
Page 31
We are now in possession of information concerning two matters from one of the initiated: first, that these "We" stand beyond the passion for beauty; secondly, that their position was reached by means of weakness.
Page 45
In this, we have the answer to our first question: How does the believer in the new faith picture his heaven? The Straussian Philistine harbours in the works of our great poets and musicians like a parasitic worm whose life is destruction, whose admiration is devouring, and whose worship is digesting.
Page 58
If we consider for a moment the fundamental causes underlying the sympathy which binds the learned working-classes to Culture-Philistinism, we shall discover the road leading to Strauss the Writer, who has.
Page 59
For how many who have had a share in the breathless and unending scurry of modern science have preserved that quiet and courageous gaze of the struggling man of culture--if they ever possessed it--that gaze which condemns even the scurry we speak of as a barbarous state of affairs? That is why these few are forced to live in an almost perpetual contradiction.
Page 60
The theological opponents, despite the fact that their voices were the loudest of all, nevertheless constitute but an infinitesimal portion of the great public; and even with regard to them, Strauss still maintains that he is right when he says: "Compared with my thousands of readers, a few dozen public cavillers form but an insignificant minority, and they can hardly prove that they are their faithful interpreters.
Page 62
They rely upon it that these fragments are related among themselves, and thus confound the logical and the artistic relation between them.
Page 92
Genuine disciples of genuine philosophies also teach this doctrine; for, like Wagner, they understand the art of deriving a more decisive and inflexible will from their master's teaching, rather than an opiate or a sleeping draught.
Page 98
As in a dream so in art, the valuation of things only holds good while we are under its spell.
Page 99
On the contrary, when all the great forces of existence are duly considered, and struggling life is regarded as striving mightily after conscious freedom and independence of thought, only then does music seem to be a riddle in this world.
Page 108
Under the charm of such a spectacle the observer will be led to take pleasure even in this painful development itself, and will regard it as fortunate.
Page 112
From this point of vantage we can see ourselves and our fellows emerge as something sublime from an immense mirage, and we see the deep meaning in our struggles, in our victories and defeats; we begin to find pleasure in the rhythm of passion and in its victim in the hero's every footfall we distinguish the hollow echo of death, and in its proximity we realise the greatest charm of life: thus transformed into tragic men, we return again to life with comfort in our souls.
Page 133
One associates Wagner's art neither with interest nor with diversion, nor with Wagner himself and art in general.
Page 134
True, he has reached this now, but in a much higher sense, seeing that every performance to be witnessed in any department of art makes its obeisance, so to speak, before the judgment-stool of his genius and of his artistic temperament.