THE WILL TO POWER - Nietzsche by Friedrich Wilhelm Nietzsche (1844-1900)

Author:Friedrich Wilhelm Nietzsche (1844-1900)
Language: eng
Format: epub, mobi
Tags: Nietzsche; Will To Power; Uœbermensch

7. Whether one wants to become more respected or more feared? Or more despised?

8. Whether one wants to become tyrant or seducer or shepherd or herd animal?

910 (Spring-Fall 1887)

Types of my disciples.-- To those human beings who are of any concern to me I wish suffering, desolation, sickness, ill-treatment, indignities--I wish that they should not remain unfamiliar with profound self-contempt, the torture of self-mistrust, the wretchedness of the vanquished: I have no pity for them, because I wish them the only thing that can prove today whether one is worth anything or not--that one endures. [The note continues in Nietzsche's MS: "I have not yet got to know any idealist, but many liars- — "]

916 (1884; rev. Spring-Fall 1888)

What has been ruined by the church's misuse of it:

1. asceticism: one has hardly the courage so far to display its natural utility, its indispensability in the service of the education of the will. Our absurd pedagogic world, before which the "useful civil servant" hovers as a model, thinks it can get by with "instruction," with brain drill; it has not the slightest idea that something else is needed first--education of will power; one devises tests for everything except for the main thing: whether one can will, whether one may promise; the young man finishes school without a single question, without any curiosity even, concerning this supreme value-problem of his nature;

2. fasting: in every sense—even as a means of preserving the delicacy of one's ability to enjoy all good things (e. g., occasionally to stop reading, listening to music, being pleasant; one must have fast days for

one's virtues, too);

3. the "monastery": temporary isolation, accompanied by strict refusal, e. g., of letters; a kind of most profound self-reflection and self-recovery that desires to avoid, not "temptations," but "duties": an escape from the daily round; a detachment from they tyranny of stimuli and influences that condemns us to spend our strength in nothing but reactions and does not permit the accumulation to the point of spontaneous activity (one should observe our scholars from close up: they think only reactively; i. e., they have to read before they can think);

4. feasts: One has to be very coarse in order not to feel the presence of Christians and Christian values as an oppression beneath which all genuine festive feelings go to the devil. Feasts include: pride, exuberance, wantonness; mockery of everything serious and Philistine; a divine affirmation of oneself out of animal plenitude and perfection--one and all states which the Christian cannot honestly welcome. The feast is paganism par excellence;

5. courage confronted with one's own nature: dressing up in "moral costumes.-- That one has no need of moral formulas in order to welcome an affect; standard: how far we can affirm what is nature in us--how much or how little we need to have recourse to morality;

6. death-- One must convert the stupid physiological fact into a moral necessity. So to live that one can also will at the right time to die!

918 (Jan.-Fall 1888)

One would

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