ye each serve your Self, ye despisers
of the body. I tell you, your very Self wanteth to die, and turneth away
No longer can your Self do that which it desireth most:--create beyond
itself. That is what it desireth most; that is all its fervour.
But it is now too late to do so:--so your Self wisheth to succumb, ye
despisers of the body.
To succumb--so wisheth your Self; and therefore have ye become despisers
of the body. For ye can no longer create beyond yourselves.
And therefore are ye now angry with life and with the earth. And
unconscious envy is in the sidelong look of your contempt.
I go not your way, ye despisers of the body! Ye are no bridges for me to
Thus spake Zarathustra.
V. JOYS AND PASSIONS.
My brother, when thou hast a virtue, and it is thine own virtue, thou
hast it in common with no one.
To be sure, thou wouldst call it by name and caress it; thou wouldst
pull its ears and amuse thyself with it.
And lo! Then hast thou its name in common with the people, and hast
become one of the people and the herd with thy virtue!
Better for thee to say: "Ineffable is it, and nameless, that which is
pain and sweetness to my soul, and also the hunger of my bowels."
Let thy virtue be too high for the familiarity of names, and if thou
must speak of it, be not ashamed to stammer about it.
Thus speak and stammer: "That is MY good, that do I love, thus doth it
please me entirely, thus only do _I_ desire the good.
Not as the law of a God do I desire it, not as a human law or a human
need do I desire it; it is not to be a guide-post for me to superearths
An earthly virtue is it which I love: little prudence is therein, and
the least everyday wisdom.
But that bird built its nest beside me: therefore, I love and cherish
it--now sitteth it beside me on its golden eggs."
Thus shouldst thou stammer, and praise thy virtue.
Once hadst thou passions and calledst them evil. But now hast thou only
thy virtues: they grew out of thy passions.
Thou implantedst thy highest aim into the heart of those passions: then
became they thy virtues and joys.
And though thou wert of the race of the hot-tempered, or of the
voluptuous, or of the fanatical, or the vindictive;
All thy passions in the end became virtues, and all thy devils angels.
Once hadst thou
Can it be that dialectics was only a form of revenge in Socrates? 8 I have given you to understand in what way Socrates was able to repel: now it is all the more necessary to explain how he fascinated.Page 17
HOW THE "TRUE WORLD" ULTIMATELY BECAME A FABLE THE HISTORY OF AN ERROR 1.Page 19
Only degenerates find radical methods indispensable: weakness of will, or more strictly speaking, the inability not to react to a stimulus, is in itself simply another form of degeneracy.Page 22
We others, we immoralists, on the contrary, have opened our hearts wide to all kinds of comprehension, understanding and approbation.Page 23
His frugality was not the result of free choice, he would have been ill had he eaten more.Page 24
It is merely a ripple on the surface of consciousness, a side issue of the action, which is much more likely to conceal than to reveal the _antecedentia_ of the latter.Page 50
30 _The right to Stupidity.Page 80
29 The point that concerns me is the psychological type of the Saviour.Page 110
" If to-day there are still many who do not know how very _indecent_ it is to be a "believer"--_or_ to what extent such a state is the sign of decadence, and of the broken will to Life,--they will know it no later than to-morrow.Page 119
faith (--_not_ only desired, and _not_ merely promised by the somewhat suspicious lips of a priest): could salvation--or, in technical terminology, _happiness_--ever be a proof of truth? So little is it so that, when pleasurable sensations make their influence felt in replying to the question "what is true," they furnish almost the contradiction of truth, or at any rate they make it in the highest degree suspicious.Page 128
We cannot think of that which moves and that which is moved together, but both these things constitute matter and space.Page 141
There can therefore be no question of dividing energy into equal parts; in every one of its states it manifests a certain quality, and qualities cannot be subdivided: hence a state of equilibrium in energy is impossible.Page 158
The organisation of higher men, the education of the future ruler.