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

By Friedrich Nietzsche

Page 191

heretofore. If an end be thus made
to the tyranny of the former values, if we have suppressed the "real
world," a _new order of values_ must follow of its own accord.

The world of appearance and the world _of lies_: this constitutes the
contradiction. The latter hitherto has been the "real world," "truth,"
"God." This is the one which we still have to suppress.

The _logic of my conception_:

(1) _Morality as the highest value_ (it is master of _all_ the phases
of philosophy, even of the Sceptics). _Result_: this world is no good,
it is not the "real world."

(2) _What_ is it that determines the highest value here? What, in
sooth, is morality?--It is the instinct of _decadence_; it is the
means whereby the exhausted and the degenerate _revenge themselves._
_Historical_ proof: philosophers have always been decadents ... in the
service of _nihilistic_ religions.

(3) It is the instinct of decadence coming to the fore as _will to
power._ Proof: the absolute _immorality_ of the means employed by
morality throughout its history.

General aspect: the values which have been highest hitherto constitute
a specific case of the will to power; morality itself is a specific
case of immorality.


462.

_The principal innovations_: Instead of "moral values," nothing but
_naturalistic values._ Naturalisation of morality.

In the place of "sociology," a _doctrine of the forms of dominion._

In the place of "society," the _complex whole of culture,_ which is
_my_ chief interest (whether in its entirety or in parts).

In the place of the "theory of knowledge," a _doctrine which laid down
the value of the passions_ (to this a hierarchy of the passions would
belong: the passions _transfigured_; their _superior rank,_ their
"_spirituality_").

In the place of "metaphysics" and religion, the doctrine of _Eternal
Recurrence_ (this being regarded as a means to the breeding and
selection of men).


463.

My precursors: Schopenhauer. To what extent I deepened pessimism, and
first brought its full meaning within my grasp, by means of its most
extreme opposite.

Likewise: the higher Europeans, the pioneers of _great politics._

Likewise: the Greeks and their genesis.


464.

I have named those who were unconsciously my workers and precursors.
But in what direction may I turn with any hope of finding my particular
kind of philosophers themselves, or at least _my yearning for new
philosophers_? In that direction, alone, where a _noble_ attitude of
mind prevails, an attitude of mind which believes in slavery and in
manifold orders of rank, as the prerequisites of any high degree of
culture. In that direction, alone, where a _creative_ attitude of
mind prevails, an attitude of mind which does not regard the world
of happiness and repose, the

Last Page Next Page

Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 2

Page 3
was for my part already in the throes of moral scepticism and dissolution, that is, as much concerned with the criticism as with the study of all pessimism down to the present day.
Page 4
My task--whither had it flown? Did it not look now as if my task were retreating from me and as if I should for a long future period have no more right to it? What was I to do to endure this most terrible privation?--I began by entirely forbidding myself all romantic music, that ambiguous, pompous, stifling art, which robs the mind of its sternness and its joyousness and provides a fertile soil for every kind of vague yearning and spongy sensuality.
Page 6
.
Page 24
For all that is good has at one time been new and consequently strange, against morals, immoral, and has gnawed like a worm at the heart of the fortunate discoverer.
Page 41
158.
Page 51
The philosopher has the same notion, when in the chilliness of his heart, which he has in common with his age, he cools hot desires in himself and his following by his world-denying judgments.
Page 60
Much that is human arises by subtraction and division, and not merely by doubling, addition, and unification.
Page 68
THE SAGE GIVING HIMSELF OUT TO BE A FOOL.
Page 75
306.
Page 103
) Whence? is.
Page 119
Whoever says to him, "You have deserved it," appears to cry out to him, "You are not a human being, but a God.
Page 121
If Christianity nevertheless maintained prayer side by side with its belief in the all-wise and all-provident divine reason (a belief that makes prayer really senseless and even blasphemous), it showed here once more its admirable "wisdom of the serpent.
Page 126
FORBIDDEN BOOKS.
Page 130
The unrest of spring drove him to and fro, but he was himself not the spring.
Page 131
--Three-fourths of Homer is convention, and the same is the case with all the Greek artists, who had no reason for falling into the modern craze for originality.
Page 156
_The Elder_: Then you will have to be silent.
Page 161
That is why, for instance, the German Reformation made progress.
Page 182
Their jealousy is awakened, they are ashamed of their own laziness, or rather, they fear that their active friend will now despise them even more than before.
Page 185
Corresponding to these three things are, firstly thoughts that exalt, secondly thoughts that soothe, and thirdly thoughts that illuminate--but, fourthly,.
Page 188
--In this motto for single individuals he is thinking of an ancient saying, magnificent and pathetic, which applied to all, and has remained standing above all mankind, as a motto and a beacon whereby shall perish all who adorn their banner too early--the rock on which Christianity foundered.