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

By Friedrich Nietzsche

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all religious morality.

(4) A state of affairs is desired in which suffering shall cease;
life is actually considered the cause of all ills--_unconscious_ and
insensitive states (sleep and syncope) are held in incomparably higher
esteem than the conscious states; hence a _method_ of life.


Concerning the hygiene of the "weak." All that is done in weakness ends
in failure. Moral: do nothing. The worst of it is, that precisely the
strength required in order to stop action, and to cease from reacting,
is most seriously diseased under the influence of weakness: that one
never reacts more promptly or more blindly than when one should not
react at all.

The strength of a character is shown by the ability to delay and
postpone reaction: a certain ἀδιαφορία is just as proper to it, as
involuntariness in recoiling, suddenness and lack of restraint in
"action," are proper to weakness. The will is weak: and the recipe
for preventing foolish acts would be: to have a strong will and to do
nothing--contradiction. A sort of self-destruction, the instinct of
self-preservation is compromised.... _The weak man injures himself_....
That is the decadent _type_.

As a matter of fact, we meet with a vast amount of thought concerning
the means wherewith _impassibility_ may be induced. To this extent, the
instincts are on the right scent; for to do nothing is more useful than
to do something....

All the practices of private orders, of solitary philosophers, and of
fakirs, are suggested by a correct consideration of the fact, that a
certain kind of man is most _useful to himself_ when he hinders his own
action as much as possible.

_Relieving measures_: absolute obedience, mechanical activity, total
isolation from men and things that might exact immediate decisions and


_Weakness of Will_: this is a fable that can lead astray. For there
is no will, consequently neither a strong nor a weak one. The
multiplicity and disintegration of the instincts, the want of system in
their relationship, constitute what is known as a "weak will"; their
co-ordination, under the government of one individual among them,
results in a "strong will"--in the first case vacillation and a lack
of equilibrium is noticeable: in the second, precision and definite


That which is inherited is not illness, but a _predisposition to
illness_: a lack of the powers of resistance against injurious external
influences, etc. etc, broken powers of resistance; expressed morally:
resignation and humility in the presence of the enemy.

I have often wondered whether it would not be possible to class all the
highest values of the philosophies, moralities, and religions which
have been devised hitherto, with the values of the

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Text Comparison with The Twilight of the Idols - The Antichrist Complete Works, Volume Sixteen

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be tragic?--To perish beneath a load that one can neither bear nor throw off? This is the case of the Philosopher.
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The "true world"--an idea that no longer serves any purpose, that no longer constrains one to anything,--a useless idea that has become quite superfluous, consequently an exploded idea: let us abolish it! (Bright daylight; breakfast; the return of common sense and of cheerfulness; Plato.
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_ Spinoza, who says in the _Tractatus politico_ (1677), Chap.
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The most antiquated and most traditional psychology has been at work here, it has done nothing else: all phenomena were deeds in the light of this psychology, and all deeds were the result of will; according to it the world was a complex mechanism of agents,.
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"_ The "explanation" of general unpleasant sensations.
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To learn to see, as I understand this matter, amounts almost to that which in popular language is called "strength of will": its essential feature is precisely _not_ to _wish_ to see, to be able to postpone one's decision.
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--I am told that that _most intelligent_ of Jesuits, Auguste Comte, who wished to lead his compatriots back to Rome by the circuitous route of science, drew his inspiration from this book.
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Is not the nineteenth century, at least in its closing years, merely an accentuated, brutalised eighteenth century,--that is to say a century of decadence? And has not Goethe been--not alone for Germany, but also for the whole of Europe,--merely an episode, a beautiful "in vain"? But great men are misunderstood when they are regarded from the wretched standpoint of public utility.
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[2] An allusion to a verse in Luther's hymn: "_Lass fahren dahin_ .
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The "Kingdom of God" is not some thing that is expected; it has no yesterday nor any day after to-morrow, it is not going to come in a "thousand years"--it is an experience of a human heart; it is everywhere, it is nowhere.
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The _first_ thing to be remembered if we do not wish to lose the scent here, is, that we are among Jews.
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The great passion of a sceptic, the basis and power of his being, which is more enlightened and more despotic than he is himself, enlists all his intellect into its service; it makes him unscrupulous; it even gives.
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" Great tenderness: "people must show him more love!" 8.