Whenever I climb I am followed by a dog called ‘Ego’.
Whenever I climb I am followed by a dog called ‘Ego’.
Of the first and last things
14 Association. —All strong feelings are associated with a variety of allied sentiments and emotions. They stir up the memory at the same time. When we are under their influence we are reminded of similar states and we feel a renewal of them within us. Thus are formed habitual successions of feelings and notions, which, at last, when they follow one another with lightning rapidity are no longer felt as complexities but as unities. In this sense we hear of moral feelings, of religious feelings, as if they were absolute unities. In reality they are streams with a hundred sources and tributaries. Here again, the unity of the word speaks nothing for the unity of the thing.
We are unknown to ourselves, we knowers: and with good reason. We have never looked for ourselves, – so how are we ever supposed to find ourselves? How right is the saying: ‘Where your treasure is, there will your heart be also’;! our treasure is where the hives of our knowledge are. As born winged-insects and intellectual honey-gatherers we are constantly making for them, concerned at heart with only one thing – to ‘bring something home’. As far as the rest of life is concerned, the so-called ‘experiences’, – who of us ever has enough seriousness for them? or enough time? I fear we have never really been ‘with it’ in such matters: our heart is simply not in it – and not even our ear! On the contrary, like somebody divinely absent-minded and sunk in his own thoughts who, the twelve strokes of midday having just boomed into his ears, wakes with a start and wonders ‘What hour struck?’, sometimes we, too, afterwards rub our ears and ask, astonished, taken aback, ‘What did we actually experience then?’ or even, ‘Who are we, in fact?’ and afterwards, as I said, we count all twelve reverberating strokes of our experience, of our life, of our being – oh! and lose count …
Mixed opinion and maxims
382 The final lesson of history. -“Ah, if only I had lived at that time!” -these are the words of foolish and frivolous human beings. We will instead, with regard to every bit of history that we have seriously considered, though it may be the most highly praised land of the past, cry out in the end: “anything rather than back there again! The spirit of that age would press down upon you with the weight of a hundred atmospheres, you would not enjoy what is good and beautiful about it, and you would not be able to digest what is bad.” -It is certain that the world to come will judge our age in the same way: it must have been unbearable, life in it has become unlivable. -And yet everyone puts up with his own age?-Yes, and precisely because the spirit of his age not only lies upon him, but is also within him. The spirit of the age offers its own resistance to itself and bears itself up.
Third Treatise: What Do Ascetic Ideals Mean?
5. What then do ascetic ideals mean? In the case of an artist, as we have grasped by now: absolutely nothing! … Or so many things that it is as good as absolutely nothing! … Let us first of all eliminate artists: they are far from standing independently enough in the world and against the world for their valuations and the changes in these to deserve interest in themselves! In all ages they have been valets of a morality or philosophy or religion; quite apart from the fact that, unfortunately, they have often enough been the all-too-pliant courtiers of their disciples and patrons, and flatterers with a good nose for old or newly rising powers. At the very least they always need a protective armor, a backing, a previously established authority: artists never stand by themselves, standing alone goes against their deepest instincts…
You can read the rest here: https://www.gutenberg.org/files/52319/52319-h/52319-h.htm
And if someone goes through fire for his teaching – what does this prove? Indeed, it means more when one’s own teaching comes out of one’s own fire!
Nothing on earth consumes a man more quickly than the passion of resentment.
Epigrams and Arrows
37 You’re running ahead?—Are you doing so as a shepherd? Or as an exception? A third case would be the escapee . . . First question of conscience.
38 Are you genuine, or just an actor? A representative? Or the very thing that’s represented? In the end you may simply be an imitation of an actor . . . Second question of conscience.
Human all to human II, Mixed Opinions and Maxims
335 Warmth in the heights. -It is warmer upon the heights than people in the valleys believe, especially in winter. The thinker knows all that this comparison implies.
39 Why stupid people so often become malicious. -To the reproaches of an opponent, where our head feels itself too weak to respond, our heart responds by casting suspicion upon the motives behind his reproaches.
122 Good memory. -There are many who do not become thinkers only because their memories are too good.
The Wanderer and His Shadow
284 The means to a genuine peace. -No government at present concedes that it maintains an army in order to satisfy occasional desires for conquest; instead, it is supposed to serve the purpose of self-defense. The morality that justifies self-defense is called upon as its advocate. But that means: reserving morality for ourselves and immorality for our neighbor, because he must be thought to be aggressive and imperialistic, if our state has to be thinking about the means of self-defense; moreover, our explanation of why we need an army declares him, who denies his aggressiveness just as much as our state does and for his part, too, supposedly maintains an army only for reasons of self-defense,
I love reading letters written by people I admire like this example written by Friedrich Nietzsche to his good friend Peter Gast; it humanizes these people from who you normally only read the best they can produce and not about their daily lives. This comes out of a book written in 1921 by Oscar Levy, who translated a lot of Nietzsche’s work when it first got known outside Germany. You can read the book on archive.org, this letters starts on on page 139.
NIETZSCHE TO PETER GAST.
Sils-MaIaria, end of August, 1881.
But this is splendid news, my dear friend! Above all that you should have finished! At the thought of· this first great achievement of your life, I feel indescribably happy and solemn ; I shall not fail to remember August 24, 1881 ! How things are progressing ! But as soon as I think of your work I am overcome by a
Book Four: St. Januarius
331- Better deaf than deafened – Formerly one wanted to be talked about; that is no longer enough, since the market has grown too large – only a shout will do. As a result, even good voices shout themselves down, and the best goods are offered by hoarse voices; without the vendors’ cry and hoarseness there is no longer any genius. That is, to be sure, a bad epoch for a thinker; he must learn how to find his own quietude even between two noises, and pretend he is deaf until he really is. As long as he has not learned this, he runs the risk of going to pieces from impatience and headaches.
On the uses and disadvantages of history for life
Excerpt of part 3
History thus belongs in the second place to him who preserves and reveres – to him who looks back to whence he has come, to where he came into being, with love and loyalty; with this piety he as it were gives thanks for his existence. By tending with care that which has existed from of old, he wants to preserve for those who shall come into existence after him the conditions under which he himself came into existence – and thus he serves life…
…Sometimes this clinging to one’s own environment and companions, one’s own toilsome customs, one’s own bare mountainside, looks like obstinacy and ignorance -yet it is a very salutary ignorance and one most calculated to further the interests of the community: a fact of which anyone must be aware who knows the dreadful consequences of the desire for expeditions and adventures, especially when it seizes whole hordes of nations, and who has seen from close up the condition a nation gets into when it has ceased to be faithful to its own origins and is given over to a restless, cosmopolitan hunting after new and ever newer things. The feeling antithetical to this, the contentment of the tree in its roots, the happiness of knowing that one is not wholly accidental and arbitrary but grown out of a past as its heir, flower and fruit, and that one’s existence is thus excused and, indeed, justified – it is this which is today usually designated as the real sense of history…
…The best we can do is to confront our inherited and hereditary nature with our knowledge, and through a new, stern discipline combat our inborn heritage and inplant in ourselves a new habit, a new instinct, a second nature, so that our first nature withers away. It is an attempt to give oneself, as it were a posteriori, a past in which one would like to originate in opposition to that in which one did originate…
First essay: ‘Good and Evil’, ‘Good and Bad’
12 – At this juncture I cannot suppress a sigh and one last hope. What do I find absolutely intolerable? Something which I just cannot cope alone with and which suffocates me and makes me feel faint? Bad air! Bad air! That something failed comes near me, that I have to smell the bowels of a failed soul! … Apart from that, what cannot be borne in the way of need, deprivation, bad weather, disease, toil, solitude? Basically we can cope with everything else, born as we are to an underground and battling existence; again and again we keep coming up to the light, again and again we experience our golden hour of victory, – and then there we stand, the way we were born, unbreakable, tense, ready for new, more difficult and distant things, like a bow that is merely stretched tauter by affliction. – But