Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 226

are to be the fathers of the next generation. By destroying these
particular instincts, that is to say by attempting to masculinise woman,
and to feminise men, we jeopardise the future of our people. The general
democratic movement of modern times, in its frantic struggle to mitigate
all differences, is now invading even the world of sex. It is against
this movement that Nietzsche raises his voice; he would have woman
become ever more woman and man become ever more man. Only thus, and
he is undoubtedly right, can their combined instincts lead to the
excellence of humanity. Regarded in this light, all his views on woman
appear not only necessary but just (see Note on Chapter LVI., par. 21.)

It is interesting to observe that the last line of the discourse, which
has so frequently been used by women as a weapon against Nietzsche's
views concerning them, was suggested to Nietzsche by a woman (see "Das
Leben F. Nietzsche's").

Chapter XXI. Voluntary Death.

In regard to this discourse, I should only like to point out that
Nietzsche had a particular aversion to the word "suicide"--self-murder.
He disliked the evil it suggested, and in rechristening the act
Voluntary Death, i.e., the death that comes from no other hand than
one's own, he was desirous of elevating it to the position it held in
classical antiquity (see Aphorism 36 in "The Twilight of the Idols").

Chapter XXII. The Bestowing Virtue.

An important aspect of Nietzsche's philosophy is brought to light in
this discourse. His teaching, as is well known, places the Aristotelian
man of spirit, above all others in the natural divisions of man. The
man with overflowing strength, both of mind and body, who must discharge
this strength or perish, is the Nietzschean ideal. To such a man, giving
from his overflow becomes a necessity; bestowing develops into a means
of existence, and this is the only giving, the only charity, that
Nietzsche recognises. In paragraph 3 of the discourse, we read
Zarathustra's healthy exhortation to his disciples to become independent
thinkers and to find themselves before they learn any more from him (see
Notes on Chapters LVI., par. 5, and LXXIII., pars. 10, 11).



Chapter XXIII. The Child with the Mirror.

Nietzsche tells us here, in a poetical form, how deeply grieved he was
by the manifold misinterpretations and misunderstandings which were
becoming rife concerning his publications. He does not recognise
himself in the mirror of public opinion, and recoils terrified from the
distorted reflection of his features. In verse 20 he gives us a
hint which it were well not to pass over too lightly; for,

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Text Comparison with We Philologists Complete Works of Friedrich Nietzsche, Volume 8

Page 1
period of his life Nietzsche was convinced that Christianity was the real danger to culture; and not merely modern Christianity, but also the Alexandrian culture, the last gasp of Greek antiquity, which had helped to bring Christianity about.
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9 Most men show clearly enough that they.
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Among learned men themselves there might be a few, certainly not a caste, but even these would indeed be rare.
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Philology now derives its power only from the union between the philologists who will not, or cannot, understand antiquity and public opinion, which is misled by prejudices in regard to it.
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30 The peculiarly significant situation of philologists: a class of people to whom we entrust our youth, and who have to investigate quite a special antiquity.
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Moreover, all historical deduction is very limited and unsafe, natural science should be preferred.
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his fault lies in the fact that he either does not understand antiquity, or the present time, or himself.
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Gesner tells us of the Odes of Horace: "ut imprimis, quid prodesse _in severioribus studiis_ possint, ostendat.
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Earlier in life, nevertheless, he had done something for the glory of God and the improvement of his fellow-men (referring to his "Confutation of Atheism"), but afterwards the genius of the pagans had attracted him, and, _despairing of attaining their level in any other way_, he had mounted upon their shoulders so that he might thus be able to look over their heads.
Page 20
" 61 Wolf's judgment on the amateurs of philological knowledge is noteworthy: "If they found themselves provided by nature with a mind corresponding to that of the ancients, or if they were capable of adapting themselves to other points of view and other circumstances of life, then, with even a nodding acquaintance with the best writers, they certainly acquired more from those vigorous natures, those splendid examples of thinking and acting, than most of those did who during their whole life merely offered themselves to them as interpreters.
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"classical education" is concerned.
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115 The happiest lot that can fall to the genius is to exchange doing and acting for leisure; and this was something the Greeks knew how to value.
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We have now had enough experience, however, to turn the history of antiquity to account without being shipwrecked on antiquity itself.
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Yes, it is so plausible to say that we find Christian ethics "deeper" than Socrates! Plato was easier to compete with! We are at the present time, so to speak, merely chewing the cud of the very battle which was fought in the first centuries of the Christian era--with the exception of the fact that now, instead of the clearly perceptible antiquity which then existed, we have merely its pale ghost; and, indeed, even Christianity itself has become rather ghostlike.
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We are suffering from the uncommon want of clearness and uncleanliness of human things; from the ingenious mendacity which Christianity has brought among men.
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It is all over with those religions which place their trust in gods, Providences, rational orders of the universe, miracles, and sacraments, as is also the case with certain types of holy lives, such as ascetics; for we only too easily conclude that such people are the effects of sickness and an aberrant brain.
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It is a splendid example of Don Quixotism; and philology at best is such Don Quixotism.
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--This is right enough, if effect is known only as effect on the masses; but for the breeding of higher minds antiquity is more powerful than ever.
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When could this culture have once again arisen? Christianity and Romans and barbarians: this would have been an onslaught: it would have entirely wiped out culture.
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