Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 230

it we find Nietzsche
face to face with the creature he most sincerely loathes--the spirit
of revolution, and we obtain fresh hints concerning his hatred of the
anarchist and rebel. "'Freedom' ye all roar most eagerly," he says to
the fire-dog, "but I have unlearned the belief in 'Great Events' when
there is much roaring and smoke about them. Not around the inventors
of new noise, but around the inventors of new values, doth the world
revolve; INAUDIBLY it revolveth."

Chapter XLI. The Soothsayer.

This refers, of course, to Schopenhauer. Nietzsche, as is well known,
was at one time an ardent follower of Schopenhauer. He overcame
Pessimism by discovering an object in existence; he saw the possibility
of raising society to a higher level and preached the profoundest
Optimism in consequence.

Chapter XLII. Redemption.

Zarathustra here addresses cripples. He tells them of other
cripples--the GREAT MEN in this world who have one organ or faculty
inordinately developed at the cost of their other faculties. This is
doubtless a reference to a fact which is too often noticeable in the
case of so many of the world's giants in art, science, or religion. In
verse 19 we are told what Nietzsche called Redemption--that is to say,
the ability to say of all that is past: "Thus would I have it." The
in ability to say this, and the resentment which results therefrom,
he regards as the source of all our feelings of revenge, and all our
desires to punish--punishment meaning to him merely a euphemism for the
word revenge, invented in order to still our consciences. He who can be
proud of his enemies, who can be grateful to them for the obstacles they
have put in his way; he who can regard his worst calamity as but the
extra strain on the bow of his life, which is to send the arrow of
his longing even further than he could have hoped;--this man knows no
revenge, neither does he know despair, he truly has found redemption and
can turn on the worst in his life and even in himself, and call it his
best (see Notes on Chapter LVII.).

Chapter XLIII. Manly Prudence.

This discourse is very important. In "Beyond Good and Evil" we hear
often enough that the select and superior man must wear a mask, and
here we find this injunction explained. "And he who would not languish
amongst men, must learn to drink out of all glasses: and he who would
keep clean amongst men, must know how to wash himself even with dirty
water." This, I venture to suggest, requires some explanation. At a time
when

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 2
A sudden dread and distrust of that which they loved, a flash of contempt for that which is called their "duty," a mutinous, wilful, volcanic-like longing for a far away journey, strange scenes and people, annihilation, petrifaction, a hatred surmounting love, perhaps a sacrilegious impulse and look backwards, to where they so long prayed and loved, perhaps a flush of shame for what they did and at the same time an exultation at having done it, an inner, intoxicating, delightful tremor in which is betrayed the sense of victory--a victory? over what? over whom? a riddle-like victory, fruitful in questioning and well worth questioning, but the _first_ victory, for all--such things of pain and ill belong to the history of the great liberation.
Page 6
Here is a something higher, a something deeper, a something below us, a vastly extensive order, (Ordnung) a comparative classification (Rangordnung), that we perceive: here--_our_ problem!" [2] Rangordnung: the meaning is "the problem of grasping the relative importance of things.
Page 15
Here again, the unity of the word speaks nothing for the unity of the thing.
Page 17
17 =Metaphysical Explanation.
Page 18
Inasmuch as all metaphysic has concerned itself particularly with substance and with freedom of the will, it should be designated as the science that deals with the fundamental errors of mankind as if they were fundamental truths.
Page 19
Here we always find ourselves obliged to give credence to a "thing" or material "substratum" that is set in motion, although, at the same time, the whole scientific programme has had as its aim the resolving of everything material into motions [themselves]: here again we distinguish with our feeling [that which does the] moving and [that which is] moved,[11] and we never get out of this circle, because the belief in things[12] has been from time immemorial rooted in our nature.
Page 20
as yet very few who go a few steps backward: one should look out over the last rungs of the ladder, but not try to stand on them, that is to say.
Page 26
32 =Being Unjust is Essential.
Page 27
Consequently the value of life for the generality of mankind consists simply in the fact that the individual attaches more importance to himself than he does to the world.
Page 32
This dictum, grown hard and cutting beneath the hammer-blow of historical knowledge, can some day, perhaps, in some future or other, serve as the axe that will be laid to the root of the "metaphysical necessities" of men--whether more to the blessing than to the banning of universal well being who can say?--but in any event a dictum fraught with the most momentous consequences, fruitful and fearful at once, and confronting the world in the two faced way characteristic of all great facts.
Page 34
This applies as well when the individual judges himself.
Page 38
--Perhaps a more effectual warning against this compassion can be given if this need of the unfortunate be considered not simply as stupidity and intellectual weakness, not as a sort of distraction of the spirit entailed by misfortune itself (and thus, indeed, does La Rochefoucauld seem to view it) but as something quite different and more momentous.
Page 39
Self deception must exist that both classes of deceivers may attain far reaching results.
Page 46
75 =Misunderstanding of Virtue.
Page 48
87 =Luke 18:14 Improved.
Page 54
Thus acts the powerful, the superior, the original state founder, who subjugates the weaker.
Page 63
For all religions grew out of dread or necessity, and came into existence through an error of the reason.
Page 70
Feeling cannot stand still.
Page 78
140 After having discovered in many of the less comprehensible actions mere manifestations of pleasure in emotion for its own sake, I fancy I can detect in the self contempt which characterises holy persons, and also in their acts of self torture (through hunger and scourgings, distortions and chaining of the limbs, acts of madness) simply a.
Page 79
They employ the most painful expedients to escape if only for a time from the heaviness and weariness in which they are steeped by their great mental indolence and their subjection to a will other than their own.