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

By Friedrich Nietzsche

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view of conjuring in some way the cause of wars.

A condition of excessive _consciousness,_ after the worst of
earthquakes: with new questions.


It is the time of the _great noon, of the most appalling
enlightenment_: my particular kind of _Pessimism_: the great

(1) Fundamental contradiction between civilisation and the elevation of

(2) Moral valuations regarded as a history of lies and the art of
calumny in the service of the Will to Power (of the will of the _herd,_
which rises against stronger men).

(3) The conditions which determine every elevation in culture (the
facilitation of a _selection_ being made at the cost of a crowd) are
the _conditions_ of all growth.

(4). _The multiformity_ of the world as a question of _strength,_
which sees all things in the _perspective of their growth._ The moral
Christian values to be regarded as the insurrection and mendacity of
slaves (in comparison with the aristocratic values of the _ancient
world). _





All the beauty and sublimity with which we have invested real and
imagined things, I will show to be the property and product of man, and
this should be his most beautiful apology. Man as a poet, as a thinker,
as a god, as love, as power. Oh, the regal liberality with which he
has lavished gifts upon things in order _to impoverish_ himself and
make himself feel wretched! Hitherto, this has been his greatest
disinterestedness, that he admired and worshipped, and knew how to
conceal from himself that _he_ it was who had created what he admired.



_The origin of religion._--Just as the illiterate man of to-day
believes that his wrath is the cause of his being angry, that his
mind is the cause of his thinking, that his soul is the cause of
his feeling, in short, just as a mass of psychological entities
are still unthinkingly postulated as causes; so, in a still more
primitive age, the same phenomena were interpreted by man by means of
personal entities. Those conditions of his soul which seemed strange,
overwhelming, and rapturous, he regarded as obsessions and bewitching
influences emanating from the power of some personality. (Thus the
Christian, the most puerile and backward man of this age, traces hope,
peace, and the feeling of deliverance to a psychological inspiration
on the part of God: being by nature a sufferer and a creature in need
of repose, states of happiness, peace, and resignation, perforce seem
strange to him, and seem to need some explanation.) Among intelligent,
strong, and vigorous races, the epileptic is mostly

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disguised affliction convince! Verily, their Saviours themselves came not from freedom and freedom's seventh heaven! Verily, they themselves never trod the carpets of knowledge! Of defects did the spirit of those Saviours consist; but into every defect had they put their illusion, their stop-gap, which they called God.
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Then did ye seduce my favourite minstrel.
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doth the high stoop to the low? And what enjoineth even the highest still--to grow upwards?-- Now stand the scales poised and at rest: three heavy questions have I thrown in; three heavy answers carrieth the other scale.
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" With its words of good and bad doth such self-enjoyment shelter itself as with sacred groves; with the names of its happiness doth it banish from itself everything contemptible.
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Especially the strong load-bearing man in whom reverence resideth.
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Thy graciousness and over-graciousness, is it which will not complain and weep: and yet, O my soul, longeth thy smiling for tears, and thy trembling mouth for sobs.
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At last the latter began: "He who most loved and possessed him hath now also lost him most--: --Lo, I myself am surely the most godless of us at present? But who could rejoice at that!"-- --"Thou servedst him to the last?" asked Zarathustra thoughtfully, after a deep silence, "thou knowest HOW he died? Is it true what they say, that sympathy choked him; --That he saw how MAN hung on the cross, and could not endure it;--that his love to man became his hell, and at.
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With thee have I pushed into all the forbidden, all the worst and the furthest: and if there be anything of virtue in me, it is that I have had no fear of any prohibition.
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In falling asleep, however, Zarathustra spake thus to his heart: "Hush! Hush! Hath not the world now become perfect? What hath happened unto me? As a delicate wind danceth invisibly upon parqueted seas, light, feather-light, so--danceth sleep upon me.
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What follows is clear enough.
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Here we first get a direct hint concerning Nietzsche's fundamental passion--the main force behind all his new values and scathing criticism of existing values.
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, his pronounced histrionic tendencies, his dissembling powers, his inordinate vanity, his equivocalness, his falseness.