Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 229

he reveals the nature of his altruism.
How far it differs from that of Christianity we have already read in the
discourse "Neighbour-Love", but here he tells us definitely the nature
of his love to mankind; he explains why he was compelled to assail the
Christian values of pity and excessive love of the neighbour, not only
because they are slave-values and therefore tend to promote degeneration
(see Note B.), but because he could only love his children's land, the
undiscovered land in a remote sea; because he would fain retrieve the
errors of his fathers in his children.

Chapter XXXVII. Immaculate Perception.

An important feature of Nietzsche's interpretation of Life is disclosed
in this discourse. As Buckle suggests in his "Influence of Women on the
Progress of Knowledge", the scientific spirit of the investigator is
both helped and supplemented by the latter's emotions and personality,
and the divorce of all emotionalism and individual temperament from
science is a fatal step towards sterility. Zarathustra abjures all those
who would fain turn an IMPERSONAL eye upon nature and contemplate her
phenomena with that pure objectivity to which the scientific idealists
of to-day would so much like to attain. He accuses such idealists of
hypocrisy and guile; he says they lack innocence in their desires and
therefore slander all desiring.

Chapter XXXVIII. Scholars.

This is a record of Nietzsche's final breach with his former
colleagues--the scholars of Germany. Already after the publication of
the "Birth of Tragedy", numbers of German philologists and professional
philosophers had denounced him as one who had strayed too far from
their flock, and his lectures at the University of Bale were deserted
in consequence; but it was not until 1879, when he finally severed all
connection with University work, that he may be said to have attained to
the freedom and independence which stamp this discourse.

Chapter XXXIX. Poets.

People have sometimes said that Nietzsche had no sense of humour. I
have no intention of defending him here against such foolish critics; I
should only like to point out to the reader that we have him here at
his best, poking fun at himself, and at his fellow-poets (see Note on
Chapter LXIII., pars. 16, 17, 18, 19, 20).

Chapter XL. Great Events.

Here we seem to have a puzzle. Zarathustra himself, while relating
his experience with the fire-dog to his disciples, fails to get them
interested in his narrative, and we also may be only too ready to turn
over these pages under the impression that they are little more than
a mere phantasy or poetical flight. Zarathustra's interview with the
fire-dog is, however, of great importance. In

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

Page 21
The laws of numbers are entirely inapplicable to a world which is not our representation--these laws obtain only in the human world.
Page 43
One must have a strong power of imagination to be able to feel pity.
Page 61
_ Even if the inherited habit of erroneous valuation, love and hatred, continue to reign in us, yet under the influence of growing knowledge it will become weaker; a new habit, that of comprehension, of not loving, not hating, of overlooking, is gradually implanting itself in us upon the same ground, and in thousands of years will perhaps be powerful enough to give humanity the strength to produce wise, innocent (consciously innocent) men, as it now produces unwise, guilt-conscious men,--_that is the necessary preliminary step, not its opposite.
Page 63
_ Therein he himself was only a too docile pupil of the scientific teachers of his time, who all worshipped romanticism and had forsworn the spirit of enlightenment; had he been born in our present age he could not possibly have talked about the _sensus allegoricus_ of religion; he would much rather have given honour to truth, as he used to do, with the words, "_no religion, direct or indirect, either as dogma or as allegory, has ever contained a truth.
Page 75
In truth, the pleasure in himself, the comfort of his own strength, together with the necessary weakening through time of every deep emotion, has usually been victorious; man loves himself once again, he feels it,--but precisely this new love, this self-esteem, seems to him incredible, he can only see in it the wholly undeserved descent of a stream of mercy from on high.
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Page 89
The imaginary man, the phantasm, signifies something necessary, but only to those who understand a real man only in a crude, unnatural simplification, so that a few strong, oft-repeated traits, with a great deal of light and shade and half-light about them, amply satisfy their notions.
Page 93
Of the individual who stands between the two nothing need be said: he is neither "people" nor artist, and does not know what he wants--therefore his pleasure is also clouded and insignificant.
Page 97
THE BEST AUTHOR,--The best author will be he who is ashamed to become one.
Page 128
" But in those times knowledge shone with a greater glory; it was still young and knew but little of all the difficulties and dangers of its path; it could still hope to reach in one single bound the central point of all being, and from thence to solve the riddle of the world.
Page 145
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Perhaps there is a good deal of curiosity even in the much-vaunted maternal love.
Page 166
Soon, however, silence again prevails in the wood, such silence that the buzzing, humming, and fluttering of the countless insects that live in, above, and beneath it, are again plainly heard.
Page 167
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The unjust disposition lurks also in the souls of non-possessors; they are not better than the possessors and have no moral prerogative; for at one time or.
Page 182
Many other such substitutes for war will be discovered, but perhaps precisely thereby it will become more and more obvious that such a highly cultivated and therefore necessarily enfeebled humanity as that of modern Europe not only needs wars, but the greatest and most terrible wars,--consequently occasional relapses into barbarism,--lest, by the means of culture, it should lose its culture and its very existence.
Page 184
effect; in the former they hate and envy the better social caste, which is more favourably circumstanced outwardly, whose peculiar mission, the production of the highest blessings of culture, makes life inwardly all the harder and more painful.
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_ The man of a different character, rich in sympathy, winning friends everywhere, finding all that is growing and becoming amiable, rejoicing at the honours and successes of others and claiming no privilege of solely knowing the truth, but full of a modest distrust,--he is a forerunner who presses upward towards a higher human culture.
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The man of convictions has in himself the right not to comprehend the man of cautious thought, the theoretical Antonio; the scientific man, on the other hand, has no right to blame the former on that account, he takes no notice thereof, and knows, moreover, that in certain cases the former will yet cling to him, as Tasso finally clung to Antonio.