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

By Friedrich Nietzsche

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"Sabbath of Sabbaths" as an end to be
desired, and which, even in peace, honours the means which lead to new
wars; an attitude of mind which would prescribe laws for the future,
which for the sake of the future would treat everything that exists
to-day with harshness and even tyranny; a daring and "immoral" attitude
of mind, which would wish to see both the good and the evil qualities
in man developed to their fullest extent, because it would feel itself
able to put each in its right place--that is to say, in that place in
which each would need the other. But what prospect has he of finding
what he seeks, who goes in search of philosophers to-day? Is it not
probable that, even with the best Diogenes-lantern in his hand, he will
wander about by night and day in vain? This age is possessed of the
_opposite_ instincts. What it wants, above all, is comfort; secondly,
it wants publicity and the deafening din of actors' voices, the big
drum which appeals to its Bank-Holiday tastes; thirdly, that every
one should lie on his belly in utter subjection before the greatest
of all lies--which is "the equality of men"--and should honour only
those virtues which _make men equal and place them in equal positions._
But in this way, the rise of the philosopher, as I understand him, is
made completely impossible--despite the fact that many may regard the
present tendencies as rather favourable to his advent. As a matter of
fact, the whole world mourns, to-day, the hard times that philosophers
_used_ to have, hemmed in between the fear of the stake, a guilty
conscience, and the presumptuous wisdom of the Fathers of the Church:
but the truth is, that precisely these conditions were _ever so much
more favourable_ to the education of a mighty, extensive, subtle,
rash, and daring intellect than the conditions prevailing to-day. At
present another kind of intellect, the intellect of the demagogue, of
the actor, and perhaps of the beaver- and ant-like scholar too, finds
the best possible conditions for its development. But even for artists
of a superior calibre the conditions are already far from favourable:
for does not every one of them, almost, perish owing to his want of
discipline? They are no longer tyrannised over by an outside power--by
the tables of absolute values enforced by a Church or by a monarch:
and thus they no longer learn to develop their "inner tyrant," their
_will._ And what holds good of artists also holds good, to a greater
and more fatal degree, of philosophers. Where, then, are

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

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personal experience? and merely just my "Human, All-too-human"? To-day I would fain believe the reverse, for I am becoming more and more confident that my books of travel were not penned for my sole benefit, as appeared for a time to be the case.
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--To those arguments of our adversary against which our head feels too weak our heart replies by throwing suspicion on the motives of his arguments.
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Their object, of course, is to make.
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In the word "love" there is so much meaning, so much that stimulates and appeals to memory and hope, that even the meanest intelligence and the coldest heart feel some glimmering of its sense.
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Is it possible that the Greeks from a twofold reason--because their intellect was colder and clearer but their fundamental passionate nature far more tropical than ours--did not need salt and spice to the same extent that we do? 113.
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' So have it your own way, and.
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The problems of the dogmatic philosophers, be they idealists, materialists, or realists, concern us as little as do these religious questions.
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--Beware lest your rest and contemplation resemble that of a dog before a butcher's stall, prevented by fear from advancing and by greed from retiring, and opening its eyes wide as though they were mouths.
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But remember this: I will only save those of you who _believe_ that.
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At table one can receive disclosures about the most subtle secrets of the arts; it suffices to observe what tastes good and when and after what and how long it tastes good.
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A noble poverty but a masterly freedom within the limits of that modest wealth distinguishes the Greek artists in oratory.
Page 162
The voice of Juvenal would have sounded there like a hollow trumpet, and would have been answered by a good-natured and almost childish outburst of laughter.
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On every occasion when it is employed, the system must, according to the variety of the division, first prove that it has still a right to exist.
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For man is opposed to all that is only a transitory possession, unblessed with his own care and sacrifice.
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