THE TWILIGHT OF THE IDOLS & THE ANTICHRIST. Friedrich Nietzsche
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Название: THE TWILIGHT OF THE IDOLS & THE ANTICHRIST

Автор: Friedrich Nietzsche

Издательство: Bookwire

Жанр: Документальная литература

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isbn: 9788027220793

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СКАЧАТЬ much prejudice, for instance, how many traditional and deep-seated opinions, must be uprooted, if we are to see even so much as an important note of interrogation in the section entitled "The Problem of Socrates"—not to speak of such sections as "Morality as the Enemy of Nature," "The Four Great Errors," &c. The errors exposed in these sections have a tradition of two thousand years behind them; and only a fantastic dreamer could expect them to be eradicated by a mere casual study of these pages. Indeed, Nietzsche himself looked forward only to a gradual change in the general view of the questions he discussed; he knew only too well what the conversion of "light heads" was worth, and what kind of man would probably be the first to rush into his arms; and, grand psychologist that he was, he guarded himself beforehand against bad company by means of his famous warning:—"The first adherents of a creed do not prove anything against it."

      To the aspiring student of Nietzsche, however, it ought not to be necessary to become an immediate convert in order to be interested in the treasure of thought which Nietzsche here lavishes upon us. For such a man it will be quite difficult enough to regard the questions raised in this work as actual problems. Once, however, he has succeeded in doing this, and has given his imagination time to play round these questions as problems, the particular turn or twist that Nietzsche gives to their elucidation, may then perhaps strike him, not only as valuable, but as absolutely necessary.

      With regard to the substance of The Twilight of the Idols, Nietzsche says in Ecce Homo (p. 119):—"There is the waste of an all-too-rich autumn in this book: you trip over truths. You even crush some to death, there are too many of them."

      And what are these truths? They are things that are not yet held to be true. They are the utterances of a man who, as a single exception, escaped for a while the general insanity of Europe, with its blind idealism in the midst of squalor, with its unscrupulous praise of so-called "Progress" while it stood knee-deep in the belittlement of "Man," and with its vulgar levity in the face of effeminacy and decay;—they are the utterances of one who voiced the hopes, the aims, and the realities of another world, not of an ideal world, not of a world beyond, but of a real world, of this world regenerated and reorganised upon a sounder, a more virile, and a more orderly basis,—in fact, of a perfectly possible world, one that has already existed in the past, and could exist again, if only the stupendous revolution of a transvaluation of all values were made possible.

      This then is the nature of the truths uttered by this one sane man in the whole of Europe at the end of last century; and when, owing to his unequal struggle against the overwhelming hostile forces of his time, his highly sensitive personality was at last forced to surrender itself to the enemy and become one with them—that is to say, insane!—at least the record of his sanity had been safely stored away, beyond the reach of time and change, in the volumes which constitute his life-work.

      ANTHONY M. LUDOVICI.

      Preface

       Table of Contents

      To maintain a cheerful attitude of mind in the midst of a gloomy and exceedingly responsible task, is no slight artistic feat. And yet, what could be more necessary than cheerfulness? Nothing ever succeeds which exuberant spirits have not helped to produce. Surplus power, alone, is the proof of power.—A transvaluation of all values,—this note of interrogation which is so black, so huge, that it casts a shadow even upon him who affixes it,—is a task of such fatal import, that he who undertakes it is compelled every now and then to rush out into the sunlight in order to shake himself free from an earnestness that becomes crushing, far too crushing. This end justifies every means, every event on the road to it is a windfall. Above all war. War has always been the great policy of all spirits who have penetrated too far into themselves or who have grown too deep; a wound stimulates the recuperative powers. For many years, a maxim, the origin of which I withhold from learned curiosity, has been my motto:

       increscunt animi, virescit volnere virtus.

      At other times another means of recovery which is even more to my taste, is to cross-examine idols. There are more idols than realities in the world: this constitutes my "evil eye" for this world: it is also my "evil ear." To put questions in this quarter with a hammer, and to hear perchance that well-known hollow sound which tells of blown-out frogs,—what a joy this is for one who has cars even behind his cars, for an old psychologist and Pied Piper like myself in whose presence precisely that which would fain be silent, must betray itself.

      Even this treatise—as its title shows—is above all a recreation, a ray of sunshine, a leap sideways of a psychologist in his leisure moments. Maybe, too, a new war? And are we again cross-examining new idols? This little work is a great declaration of war; and with regard to the cross-examining of idols, this time it is not the idols of the age but eternal idols which are here struck with a hammer as with a tuning fork,—there are certainly no idols which are older, more convinced, and more inflated. Neither are there any more hollow. This does not alter the fact that they are believed in more than any others, besides they are never called idols,—at least, not the most exalted among their number.

      FRIEDRICH NIETZSCHE.

      TURIN, the 30th September 1888. on the day when the first book of the Transvaluation of all Values was finished.

      Maxims and Missiles

       Table of Contents

      1

      Idleness is the parent of all psychology. What? Is psychology then a—vice?

      2

      Even the pluckiest among us has but seldom the courage of what he really knows.

      3

      Aristotle says that in order to live alone, a man must be either an animal or a god. The third alternative is lacking: a man must be both—a philosopher.

      4

      "All truth is simple."—Is not this a double lie?

      5

      Once for all I wish to be blind to many things.—Wisdom sets bounds even to knowledge.

      6

      A man recovers best from his exceptional nature—his intellectuality—by giving his animal instincts a chance.

      7

      Which is it? Is man only a blunder of God? Or is God only a blunder of man?

      8

      From the military school of life.—That which does not kill me, makes me stronger.

      9

      Help thyself, then everyone will help thee. A principle of neighbour-love.

      10

      A man should not play the coward to his deeds. He should not repudiate them once he has performed them. Pangs of conscience are indecent.

      11

      Can a donkey be tragic?—To perish beneath a load that one can neither bear nor throw off? This is the case of the Philosopher.

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