Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 249

grades of society. In Aphorism 20 of "The
Antichrist", he compares it exhaustively with Christianity, and
the result of his investigation is very much in favour of the older
religion. Still, he recognised a most decided Buddhistic influence
in Christ's teaching, and the words in verses 29, 30, and 31 are very
reminiscent of his views in regard to the Christian Savior.

The figure of Christ has been introduced often enough into fiction, and
many scholars have undertaken to write His life according to their own
lights, but few perhaps have ever attempted to present Him to us bereft
of all those characteristics which a lack of the sense of harmony has
attached to His person through the ages in which His doctrines have been
taught. Now Nietzsche disagreed entirely with Renan's view, that Christ
was "le grand maitre en ironie"; in Aphorism 31 of "The Antichrist",
he says that he (Nietzsche) always purged his picture of the Humble
Nazarene of all those bitter and spiteful outbursts which, in view of
the struggle the first Christians went through, may very well have been
added to the original character by Apologists and Sectarians who, at
that time, could ill afford to consider nice psychological points,
seeing that what they needed, above all, was a wrangling and abusive
deity. These two conflicting halves in the character of the Christ of
the Gospels, which no sound psychology can ever reconcile, Nietzsche
always kept distinct in his own mind; he could not credit the same man
with sentiments sometimes so noble and at other times so vulgar, and
in presenting us with this new portrait of the Saviour, purged of all
impurities, Nietzsche rendered military honours to a foe, which far
exceed in worth all that His most ardent disciples have ever claimed for
Him. In verse 26 we are vividly reminded of Herbert Spencer's words "'Le
mariage de convenance' is legalised prostitution."

Chapter LXIX. The Shadow.

Here we have a description of that courageous and wayward spirit that
literally haunts the footsteps of every great thinker and every great
leader; sometimes with the result that it loses all aims, all hopes,
and all trust in a definite goal. It is the case of the bravest and
most broad-minded men of to-day. These literally shadow the most daring
movements in the science and art of their generation; they completely
lose their bearings and actually find themselves, in the end, without a
way, a goal, or a home. "On every surface have I already sat!...I become
thin, I am almost equal to a shadow!" At last, in despair, such men
do indeed cry

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Text Comparison with The Will to Power, Book III and IV An Attempted Transvaluation of all Values

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651-656), and proceeds to show that it is the amœba's will to power which makes it extend its pseudopodia in search of what it can appropriate, and that, once the appropriated matter is enveloped, it is a process of making _similar_ which constitutes the process of absorption, reason itself is by inference acknowledged to be merely a form of the same fundamental will.
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world is conditioned: _consequently_ there must be an unconditioned world;--this world is contradictory: _consequently_ there is a world free from contradiction;--this world is evolving: _consequently_ there is somewhere a static world:--a host of false conclusions (blind faith in reason: if A exists, then its opposite B must also _exist_).
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(At the most, there could exist a world of appearance, but not _our_ world of appearance.
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_ _C.
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" _All actions must first be prepared and made possible mechanically before they can be willed.
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_ The organic ascends to higher regions.
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_Excessive intellectual_ strength sets _itself_ new goals; it is not in the least satisfied by the command and the leadership of the inferior world, or by the preservation of the organism, of the "individual.
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We do not even want.
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_--Whether, and in regard to what, the judgment "beautiful" is established is a question of an individual's or of a people's strength The feeling of plenitude, of overflowing strength (which gaily and courageously meets many an obstacle before which the weakling shudders)--the feeling of power utters the judgment "beautiful" concerning things and conditions which the instinct of impotence can only value as hateful and ugly.
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The mass, as the sum-total of the _weak,_ reacts _slowly;_ it defends itself against much for which it is too weak,--against that for which it has no use; it _never_ creates, it _never_ takes a step forward.
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The polite term for _mediocre,_ as is well known, is the word _"Liberal.
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How should men who must value in the opposite way be constituted?--Men who possess _all_ the qualities of the modern soul, but are strong enough to convert them into real health? The means to their task.
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The great man is necessarily a sceptic (I do not mean to say by this that he must appear to be one), provided that greatness consists in this: to _will_ something great, together with the means thereto.
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_ Animality no longer awakens terror now; a very intellectual and happy wanton spirit in favour of the animal in man, is, in such periods, the most triumphant form of spirituality.
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To wait and to prepare oneself; to await the appearance of new sources of knowledge; to prepare oneself in solitude.
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uniformity, from the play of contradictions back into the delight of consonance, saying yea unto itself, even in this homogeneity of its courses and ages; for ever blessing itself as something which recurs for all eternity,--a becoming which knows not satiety, or disgust, or weariness:--this, my Dionysian world of eternal self-creation, of eternal self-destruction, this mysterious world of twofold voluptuousness; this, my "Beyond Good and Evil" without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must by nature keep goodwill to itself,--would you have a name for my world? A _solution_ of all your riddles? Do ye also want a light, ye most concealed, strongest and most undaunted men of the blackest midnight?--_This world is the Will to Power--and nothing else!_ And even ye yourselves are this will to power--and nothing besides!.