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

By Friedrich Nietzsche

Page 67

all the coarse forms relating to man's
intercourse with God: He is opposed to the whole of the teaching of
repentance and atonement; He points out how man ought to live in order
to feel himself "deified," and how futile it is on his part to hope to
live properly by showing repentance and contrition for his sins. "Sin
is of no account" is practically his chief standpoint.

Sin, repentance, forgiveness,--all this does not belong to Christianity
... it is Judaism or Paganism which has become mixed up with Christ's


The _Kingdom of Heaven_ is a state of the heart (of children it is
written, "for theirs is the Kingdom of Heaven"): it has nothing to
do with superterrestrial things. The Kingdom of God "cometh," not
chronologically or historically, not on a certain day in the calendar;
it is not something which one day appears and was not previously there;
it is a "change of feeling in the individual," it is something which
may come at any time and which may be absent at any time....


_The thief on the cross_;--When the criminal himself, who endures a
painful death, declares: "the way this Jesus suffers and dies, without
a murmur of revolt or enmity, graciously and resignedly, is the only
right way," he assents to the gospel; and by this very fact _he is in


Jesus bids us:--not to resist, either by deeds or in our heart, him who
ill-treats us;

He bids us admit of no grounds for separating ourselves from our wives;

He bids us make no distinction between foreigners and
fellow-countrymen, strangers and familiars;

He bids us show anger to no one, and treat no one with contempt;--give
alms secretly; not to desire to become rich;--not to swear;--not to
stand in judgment;--become reconciled with our enemies and forgive
offences;--not to worship in public.

"Blessedness" is nothing promised: it is here, with us, if we only wish
to live and act in a particular way.


_Subsequent Additions_;--The whole of the prophet- and
thaumaturgist-attitudes and the bad temper; while the conjuring-up of a
supreme tribunal of justice is an abominable corruption (see Mark vi.
11: "And whosoever shall not receive you.... Verily I say unto you, It
shall be more tolerable for Sodom and Gomorrha," etc.). The "fig tree"
(Matt. xxi. 18, 19): "Now in the morning as he returned into the city,
he hungered. And when he saw a fig tree in the way, he came to it, and
found nothing thereon, but leaves only, and said unto it, Let no fruit
grow on thee henceforward for ever. And presently the fig tree withered


The teaching of

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Text Comparison with The Case of Wagner Complete Works, Volume 8

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24) that he never attacked persons as persons.
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" But I should also understand a philosopher who said: "Wagner is modernity in concentrated form.
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--What happened? A misfortune.
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out of it he draws his characters.
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In this quarter, if anywhere, Wagner's influence has really been _beneficent.
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But do not my stomach, my heart, my.
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There are "scientific minds" who make use of science, because it gives a cheerful appearance, and because love of science leads people to conclude that a person is shallow--they _wish_ to mislead to a false conclusion.
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These scattered aphorisms, indeed, are significant as showing how far Nietzsche had travelled along the road over which humanity had been travelling from remote ages, and how greatly he was imbued with the pagan spirit which he recognised in Goethe and valued in Burckhardt.
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If we make it our task to understand our own age better by means of antiquity, then our task will be an everlasting one.
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, our philologists; but what is classical about them? 67 Classical philology is the basis of the most shallow rationalism: always having been dishonestly applied, it has gradually become quite ineffective.
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Want of respect for antiquity.
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The beautiful man, the healthy, moderate, and enterprising man, moulds the objects around him into beautiful shapes after his own image.