Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 90

into the depths of
being, with a string of curious questions on his lips--"Why am I
alive? what lesson have I to learn from life? how have I become what
I am, and why do I suffer in this existence?" He is troubled, and
sees that no one is troubled in the same way; but rather that the
hands of his fellow-men are passionately stretched out towards the
fantastic drama of the political theatre, or they themselves are
treading the boards under many disguises, youths, men and graybeards,
fathers, citizens, priests, merchants and officials,--busy with the
comedy they are all playing, and never thinking of their own selves.
To the question "To what end dost thou live?" they would all
immediately answer, with pride, "To _become_ a good citizen or
professor or statesman,"--and yet they _are_ something which can
never be changed: and why are they just--this? Ah, and why nothing
better? The man who only regards his life as a moment in the
evolution of a race or a state or a science, and will belong merely
to a history of "becoming," has not understood the lesson of
existence, and must learn it over again. This eternal "becoming
something" is a lying puppet-show, in which man has forgot himself;
it is the force that scatters individuality to the four winds, the
eternal childish game that the big baby time is playing in front of
us--and with us. The heroism of sincerity lies in ceasing to be the
plaything of time. Everything in the process of "becoming" is a
hollow sham, contemptible and shallow: man can only find the solution
of his riddle in "being" something definite and unchangeable. He
begins to test how deep both "becoming" and "being" are rooted in
him--and a fearful task is before his soul; to destroy the first, and
bring all the falsity of things to the light. He wishes to know
everything, not to feed a delicate taste, like Goethe's man, to take
delight, from a safe place in the multiplicity of existence: but he
himself is the first sacrifice that he brings. The heroic man does
not think of his happiness or misery, his virtues or his vices, or of
his being the measure of things; he has no further hopes of himself
and will accept the utter consequences of his hopelessness. His
strength lies in his self-forgetfulness: if he have a thought for
himself, it is only to measure the vast distance between himself and
his aim, and to view what he has left behind him as so much dross.
The old philosophers sought for happiness and truth,

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 2
They must, on the contrary, be on their guard against so alert an adversary--a duty which they are apparently not going to shirk; for theologians are amongst the most ardent students of Nietzsche in this country.
Page 20
We are hungry, but do not originally think that the organism must be nourished; the feeling seems to make itself felt _without cause and purpose,_ it isolates itself and regards itself as arbitrary.
Page 23
An increased æsthetic feeling will now at last decide amongst so many forms presenting themselves for comparison; it will allow the greater number, that is to say all those rejected by it, to die out.
Page 32
Humanity can no longer be spared the cruel sight of the psychological dissecting-table with its knives and forceps.
Page 41
) Therefore, because it is advantageous in upright circumstances to say straight out, "I want this, I have done that," and so on; because, in other words, the path of compulsion and authority is surer than that of cunning.
Page 51
The _right_ originally extends _so far as_ one _appears_ to be valuable to the other, essentially unlosable, unconquerable, and so forth.
Page 53
Page 55
(In Turkish this room is on this account called harem, "sanctuary," and is distinguished with the same name, therefore, that is used for the entrance courts of the mosques.
Page 74
This sounds hard, but it is not so really if it be rightly understood.
Page 82
He did not know himself; he himself interpreted the writing of his moods, inclinations, and actions according to an art of interpretation which was as exaggerated and artificial as the spiritual interpretation of the Bible.
Page 126
A relative dies far away, and at the same time we dream about him,--Consequently! But countless relatives die and we do not dream about them.
Page 129
To think historically is almost the same thing now as if in all ages history had been made according to the theory "The smallest possible amount in the longest possible time!" Oh! how quickly Greek history runs on! Since then life has never been so extravagant--so unbounded.
Page 132
often insignificant truth that is the fruit which he knows how to shake down from the tree of knowledge.
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The spectacle of strife, and the hostile laying bare of all the weaknesses of religious confessions, admit finally of no other expedient except that every better and more talented person should make irreligiousness his private affair, a sentiment which now obtains the upper hand even in the minds of the governing classes, and, almost against their will, gives an anti-religious character to their measures.
Page 179
_ Owing to its relationship, it always appears in proximity to excessive developments of power, like the old typical socialist, Plato, at the court of the Sicilian tyrant; it desires (and under certain circumstances furthers) the Cæsarian despotism of this century, because, as has been said, it would like to become its heir.
Page 184
--Just as a nation does not suffer the greatest losses that war and readiness for war involve through the expenses of the war, or the stoppage of trade and traffic, or through the maintenance of a standing army,--however great these losses may now be, when eight European States expend yearly the sum of five milliards of marks thereon,--but owing to the fact that year after year its ablest, strongest, and most industrious men are withdrawn in extraordinary numbers from their proper occupations and callings to be turned into soldiers: in the same way, a nation that sets about practising high politics and securing a decisive voice among the great Powers does not suffer its greatest losses where they are usually supposed to be.
Page 191
Humanity ruthlessly uses every individual as material for the heating of its great machines; but what then is the purpose of the machines, when all individuals (that is, the human race) are useful only to maintain them? Machines that are ends in themselves: is that the _umana commedia_? 586.
Page 206
To women in particular this advice is to be given at present; as to those who are irretrievably the victims of all hypotheses, especially when these have the appearance of being witty, attractive, enlivening, and invigorating.