Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 86

dangers, who will provide the
guardians and champions for _Humanity_, for the holy and inviolate
treasure that has been laid up in the temples, little by little, by
countless generations? Who will set up again the _Image of Man_, when
men in their selfishness and terror see nothing but the trail of the
serpent or the cur in them, and have fallen from their high estate to
that of the brute or the automaton?

There are three Images of Man fashioned by our modern time, which for
a long while yet will urge mortal men to transfigure their own lives;
they are the men of Rousseau, Goethe, and Schopenhauer. The first has
the greatest fire, and is most calculated to impress the people: the
second is only for the few, for those contemplative natures "in the
grand style" who are misunderstood by the crowd. The third demands
the highest activity in those who will follow it: only such men will
look on that image without harm, for it breaks the spirit of that
merely contemplative man, and the rabble shudder at it. From the
first has come forth a strength that led and still leads to fearful
revolution: for in all socialistic upheavals it is ever Rousseau's
man who is the Typhoeus under the Etna. Oppressed and half crushed to
death by the pride of caste and the pitilessness of wealth, spoilt by
priests and bad education, a laughing-stock even to himself, man
cries in his need on "holy mother Nature," and feels suddenly that
she is as far from him as any god of the Epicureans. His prayers do
not reach her; so deeply sunk is he in the Chaos of the unnatural. He
contemptuously throws aside all the finery that seemed his truest
humanity a little while ago--all his arts and sciences, all the
refinements of his life,--he beats with his fists against the walls,
in whose shadow he has degenerated, and goes forth to seek the light
and the sun, the forest and the crag. And crying out, "Nature alone
is good, the natural man alone is human," he despises himself and
aspires beyond himself: a state wherein the soul is ready for a
fearful resolve, but calls the noble and the rare as well from their
utter depths.

Goethe's man is no such threatening force; in a certain sense he is a
corrective and a sedative to those dangerous agitations of which
Rousseau's man is a prey. Goethe himself in his youth followed the
"gospel of kindly Nature" with all the ardour of his soul: his Faust
was the highest and boldest picture

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Text Comparison with The Will to Power, Book III and IV An Attempted Transvaluation of all Values

Page 5
An to what art means to the artist himself, apart from its actual effect on the world, Nietzsche would say that it is a manner of discharging his will to power.
Page 14
" All our _categories of reason_ have a sensual origin: they are deductions from the empirical world.
Page 17
_Consciousness_ begins outwardly as co-ordination and knowledge of impressions,--at first it is at the point which is remotest from the biological centre of the individual; but it is a process which deepens and which tends to become more and more an inner function, continually approaching nearer to the centre.
Page 20
Exactly the same thing might have happened with the categories of reason: the latter, after much groping and many trials, might have proved true through relative usefulness.
Page 35
The so-called instinct of causality is nothing more than the _fear of the unfamiliar_, and the attempt at finding something in it which is already _known.
Page 37
Against apparent "_necessity_":-- This is only an expression for the fact that a certain power is not also something else.
Page 48
Only a "real" world can be absolutely "valuable".
Page 57
The unlimited ways of interpreting the world: every interpretation is a symptom of growth or decline.
Page 67
_ 639.
Page 69
645.
Page 93
Pleasure and pain are mere results, mere accompanying phenomena--that which every man, which every tiny particle of a living organism will have, is an increase of power.
Page 122
_----The whole differentiation, "moral" and "immoral," arises from.
Page 123
Supposing, however, that the ego be absolute, then its value must lie in _self-negation.
Page 130
To this extent beauty lies within the general category of the biological values, useful, beneficent, and life-promoting: thus, a host of stimuli which for ages have been associated with, and remind us of, useful things and conditions, give us the feeling of beauty, _i.
Page 159
I call this counter-movement the _separation of the luxurious surplus of mankind:_ by means of it a stronger kind, a higher type, must come to light, which has other conditions for its origin and for its maintenance than the average man.
Page 160
General.
Page 163
It often happens also that the active spirit looks for a field for its activity.
Page 172
_Principal standpoint:_ one should not suppose the mission of a higher species to be the _leading_ of inferior men (as Comte does, for instance); but the inferior should be regarded as the _foundation_ upon which a higher species may live their higher life--upon which alone they _can stand.
Page 189
of danger, ease, facilities for livelihood, and, last but not least, "if all goes well," even hopes to dispense with all kinds of shepherds and bell-wethers.
Page 191
He would rather lie than tell the truth, because lying requires more spirit and _will_.