We Philologists Complete Works of Friedrich Nietzsche, Volume 8

By Friedrich Nietzsche

Page 7

we should do so in order that we
may not be too severe on ourselves.


19

He who has no sense for the symbolical has none for antiquity: let
pedantic philologists bear this in mind.


20

My aim is to bring about a state of complete enmity between our present
"culture" and antiquity. Whoever wishes to serve the former must hate
the latter.


21

Careful meditation upon the past leads to the impression that we are a
multiplication of many pasts . so how can we be a final aim? But why
not? In most instances, however, we do not wish to be this. We take up
our positions again in the ranks, work in our own little corner, and
hope that what we do may be of some small profit to our successors. But
that is exactly the case of the cask of the Danae . and this is useless,
we must again set about doing everything for ourselves, and only for
ourselves--measuring science by ourselves, for example with the question
. What is science to us? not . what are we to science? People really
make life too easy for themselves when they look upon themselves from
such a simple historical point of view, and make humble servants of
themselves. "Your own salvation above everything"--that is what you
should say; and there are no institutions which you should prize more
highly than your own soul.--Now, however, man learns to know himself: he
finds himself miserable, despises himself, and is pleased to find
something worthy of respect outside himself. Therefore he gets rid of
himself, so to speak, makes himself subservient to a cause, does his
duty strictly, and atones for his existence. He knows that he does not
work for himself alone; he wishes to help those who are daring enough to
exist on account of themselves, like Socrates. The majority of men are
as it were suspended in the air like toy balloons; every breath of wind
moves them.--As a consequence the savant must be such out of
self-knowledge, that is to say, out of contempt for himself--in other
words he must recognise himself to be merely the servant of some higher
being who comes after him. Otherwise he is simply a sheep.


22

It is the duty of the free man to live for his own sake, and not for
others. It was on this account that the Greeks looked upon handicrafts
as unseemly.

As a complete entity Greek antiquity has not yet been fully valued . I
am convinced that if it had not been surrounded by its traditional
glorification, the men of the present day

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 2
There are different truths to different beings.
Page 7
Out of the emasculation of modern man has been born the enormous social distress of the present time, not out of the true and deep commiseration for that misery; and if it should be true that the Greeks perished through their slavedom then another fact is much more certain, that we shall perish through the _lack_ of slavery.
Page 15
In such stages one feels only the more strongly that which at all times becomes again manifest, that the instincts of woman as the bulwark of the future generation are invincible and that in her care for the preservation of the.
Page 18
us--as I am forced to insert here in opposition to Schopenhauer--after a most rigid self-examination, not according to its essence but merely as conception; and we may well be permitted to say, that even Schopenhauer's "Will" is nothing else but the most general phenomenal form of a Something otherwise absolutely indecipherable.
Page 26
I am able to distinguish in the so-called dramatic music these two elements only: a conventional rhetoric and remembrance-music, and a sensational music with an effect essentially physical: and thus it vacillates between the noise of the drum and the signal-horn, like the mood of the warrior who goes into the battle.
Page 34
There is no more distinct instance than the fate of Miltiades.
Page 40
Had they at that time been such commonsense and precocious experts and gayards as the learned Philistine of our days perhaps imagines, or had their life been only a state of voluptuous soaring, chiming, breathing and feeling, as the unlearned visionary is pleased to assume, then the spring of philosophy would not have come to light among them.
Page 49
begins with a legislation with respect to greatness, she becomes a Nomenclator.
Page 51
Rather we must direct our gaze to the place where we can learn that Anaximander no longer treated the question of the origin of the world as purely physical; we must direct our gaze towards that first stated lapidarian proposition.
Page 53
I do not behold the punishment of that which has become, but the justification of Becoming.
Page 57
--The world is the _Game_ of Zeus, or expressed more physically, the game of fire with itself, the "One" is only in this sense at the same time the "Many.
Page 67
For, in the case of these two men, the origin of that conception of unity is quite different, yea opposite; and if either of them has become at all acquainted with the doctrine of the other then, in order to understand it at all, he had to translate it first into his own language.
Page 72
For _esse_ means at the bottom: "to breathe," if man uses it of all other things, then he transmits the conviction that he himself breathes and lives by means of a metaphor, _i.
Page 79
If those opponents however should object: "but in your thinking itself there does exist succession, therefore neither could your thinking be real and consequently could not prove anything," then Parmenides perhaps like.
Page 81
Obviously the conceptions themselves moved themselves, were not pushed and had no cause of motion outside themselves.
Page 84
,_ going down to the infinitely small, since the separation and unmixing takes up an infinite length of time.
Page 89
In the exclusive community of the Athenian Anaxagoreans the mythology of the people was allowed only as a symbolic language; all myths, all gods, all heroes were considered here only as hieroglyphics of the interpretation of nature, and even the Homeric epic was said to be the canonic song of the sway of the Nous and the struggles and laws of Nature.
Page 93
Therefore at least two moving powers: which must be inherent in Things.
Page 97
For that which henceforth is to be "truth" is now fixed; that is to say, a uniformly valid and binding designation of things is invented and the.
Page 103
Science will have to dig in these shafts eternally and successfully and all things found are sure to have to harmonise and not.