Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 253

while reproving the musician in the style
of "The Case of Wagner". When the magician retaliates by saying that the
spiritually conscientious one could have understood little of his song,
the latter replies: "Thou praisest me in that thou separatest me from
thyself." The speech of the scientific man to his fellow higher men is
well worth studying. By means of it, Nietzsche pays a high tribute to
the honesty of the true specialist, while, in representing him as the
only one who can resist the demoniacal influence of the magician's
music, he elevates him at a stroke, above all those present. Zarathustra
and the spiritually conscientious one join issue at the end on the
question of the proper place of "fear" in man's history, and Nietzsche
avails himself of the opportunity in order to restate his views
concerning the relation of courage to humanity. It is precisely because
courage has played the most important part in our development that
he would not see it vanish from among our virtues to-day. "...courage
seemeth to me the entire primitive history of man."

Chapter LXXVI. Among the Daughters of the Desert.

This tells its own tale.

Chapter LXXVII. The Awakening.

In this discourse, Nietzsche wishes to give his followers a warning.
He thinks he has so far helped them that they have become convalescent,
that new desires are awakened in them and that new hopes are in their
arms and legs. But he mistakes the nature of the change. True, he has
helped them, he has given them back what they most need, i.e., belief in
believing--the confidence in having confidence in something, but how
do they use it? This belief in faith, if one can so express it without
seeming tautological, has certainly been restored to them, and in
the first flood of their enthusiasm they use it by bowing down and
worshipping an ass! When writing this passage, Nietzsche was obviously
thinking of the accusations which were levelled at the early Christians
by their pagan contemporaries. It is well known that they were supposed
not only to be eaters of human flesh but also ass-worshippers, and among
the Roman graffiti, the most famous is the one found on the Palatino,
showing a man worshipping a cross on which is suspended a figure
with the head of an ass (see Minucius Felix, "Octavius" IX.; Tacitus,
"Historiae" v. 3; Tertullian, "Apologia", etc.). Nietzsche's obvious
moral, however, is that great scientists and thinkers, once they have
reached the wall encircling scepticism and have thereby learned to
recover their confidence in the act of believing, as such, usually
manifest the change in their

Last Page Next Page

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

Page 5
The artist tries to stamp his opinion of what is desirable, and of what is beautiful or ugly, upon his contemporaries and the future; it is in this valuing that his impulse to prevail finds its highest expression.
Page 28
A judgment is synthetic--that is to say, it co-ordinates various ideas.
Page 46
Page 47
what extent are the various _epistemological positions_ (materialism, sensualism, idealism) consequences of valuations? The source of the highest feelings of pleasure ("feelings of value") may also judge concerning the problem of _reality_! The measure of _positive knowledge_ is quite a matter of indifference and beside the point; as witness the development of Indici.
Page 52
_ The _artists,_ an intermediary species, they at least set up a symbol of what should exist,--they are productive inasmuch as they actually _alter_ and transform; not like the scientists, who leave everything as it is.
Page 71
The greater the tendency to variety, difference, inner decay, the more strength is actually to hand.
Page 72
Only derived; originally, in those cases In which one will was unable to organise the collective mass it had appropriated, an _opposing will_ came into power, which undertook to effect the separation and establish a new centre of organisation, after a struggle with the original will.
Page 75
With it a general depreciation of all values seems to be preparing: "All is without sense.
Page 79
Page 81
_ Finally, we can grasp the conscious ego itself, merely as an instrument in the service of that higher and more extensive intellect: and then we may ask whether all conscious _willing,_ all conscious _purposes,_ all _valuations,_ are not perhaps only means by virtue of which something essentially _different is attained,_ from that which consciousness supposes.
Page 85
The former are seldom attained, and maintain their superior position with difficulty, the latter are compensated by great fruitfulness.
Page 88
_--From a psychological point of view the idea of "cause" is our feeling of power in the act which is called willing--our concept effect is the superstition that this feeling of power is itself the force which moves things.
Page 103
persons to satisfy their sexual desires under conditions obviously designed to safeguard social order.
Page 105
Page 116
_The Morphology of the Feelings of Self.
Page 131
) The desire for art and beauty is an indirect longing for the ecstasy; of sexual desire, which gets communicated to the brain.
Page 143
) 836.
Page 157
which glorifies weakness, love, and modesty as divine: or, better still, she makes the strong weak--she _rules_ when she succeeds in overcoming the strong.
Page 169
Page 218
Life itself--Life s eternal fruitfulness and recurrence caused anguish, destruction, and the will to annihilation.