Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 241

he was conscious of
the responsibility he threw upon our shoulders when he invited us to
reconsider our position. The lines in this paragraph are evidence enough
of his earnestness.

Chapter LVII. The Convalescent.

We meet with several puzzles here. Zarathustra calls himself the
advocate of the circle (the Eternal Recurrence of all things), and he
calls this doctrine his abysmal thought. In the last verse of the
first paragraph, however, after hailing his deepest thought, he cries:
"Disgust, disgust, disgust!" We know Nietzsche's ideal man was that
"world-approving, exuberant, and vivacious creature, who has not only
learnt to compromise and arrange with that which was and is, but wishes
to have it again, AS IT WAS AND IS, for all eternity insatiably calling
out da capo, not only to himself, but to the whole piece and play" (see
Note on Chapter XLII.). But if one ask oneself what the conditions to
such an attitude are, one will realise immediately how utterly different
Nietzsche was from his ideal. The man who insatiably cries da capo to
himself and to the whole of his mise-en-scene, must be in a position to
desire every incident in his life to be repeated, not once, but
again and again eternally. Now, Nietzsche's life had been too full of
disappointments, illness, unsuccessful struggles, and snubs, to allow of
his thinking of the Eternal Recurrence without loathing--hence probably
the words of the last verse.

In verses 15 and 16, we have Nietzsche declaring himself an evolutionist
in the broadest sense--that is to say, that he believes in the
Development Hypothesis as the description of the process by which
species have originated. Now, to understand his position correctly
we must show his relationship to the two greatest of modern
evolutionists--Darwin and Spencer. As a philosopher, however, Nietzsche
does not stand or fall by his objections to the Darwinian or Spencerian
cosmogony. He never laid claim to a very profound knowledge of biology,
and his criticism is far more valuable as the attitude of a fresh mind
than as that of a specialist towards the question. Moreover, in his
objections many difficulties are raised which are not settled by an
appeal to either of the men above mentioned. We have given Nietzsche's
definition of life in the Note on Chapter LVI., par. 10. Still, there
remains a hope that Darwin and Nietzsche may some day become reconciled
by a new description of the processes by which varieties occur. The
appearance of varieties among animals and of "sporting plants" in
the vegetable kingdom, is still shrouded in mystery, and the question
whether this is not precisely the ground on

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Text Comparison with Ecce homo, Wie man wird, was man ist

Page 1
Page 6
Die grossen Individuen sind die ältesten: ich verstehe es nicht, aber Julius Cäsar könnte mein Vater sein - oder Alexander, dieser leibhafte Dionysos.
Page 8
Das Ressentiment ist das Verbotene an sich für den Kranken - sein Böses: leider auch sein natürlichster Hang.
Page 9
Meine Kriegs-Praxis ist in vier Sätze zu fassen.
Page 15
Naumburg, Schulpforta, Thüringen überhaupt, Leipzig, Basel - ebenso viele Unglücks-Orte für meine Physiologie.
Page 18
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Was ich Wagnern nie vergeben habe? Dass er zu den Deutschen condescendirte, - dass er reichsdeutsch wurde.
Page 21
Oder ich fände die deutsche Grossstadt, dies gebaute Laster, wo nichts wächst, wo jedwedes Ding, Gutes und Schlimmes, eingeschleppt ist.
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Page 34
Die Lehre von der "ewigen Wiederkunft", das heisst vom unbedingten und unendlich wiederholten Kreislauf aller Dinge - diese Lehre Zarathustra's könnte zuletzt auch schon von Heraklit gelehrt worden sein.
Page 41
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Man wird ihn später einmal zu meinem Gedächtniss singen.
Page 47
Wie könnten wir uns, nach solchen Ausblicken und mit einem solchen Heisshunger in Wissen und Gewissen, noch am gegenwärtigen Menschen.
Page 48
Aber es war ein Verhängniss bei dem Allen: ich musste wieder zurück.
Page 49
Man kommt zu Menschen, man begrüsst Freunde: neue Öde, kein Blick grüsst mehr.
Page 51
Aber das ist der Begriff des Dionysos noch einmal.
Page 53
Dergleichen ist nie gedichtet, nie gefühlt, nie gelitten worden: so leidet ein Gott, ein Dionysos.
Page 61
An welcher deutschen Universität wären heute Vorlesungen über meine Philosophie möglich, wie sie letztes Frühjahr der damit noch einmal mehr bewiesene Psycholog Dr.