10.10.26
0power100freedom324reimagreatreimageeatLaTrahisondes56 — what then? the will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1318-841-1512-918 1, 3, 18, 8, 4, 11, 151, 29, 8,
52 6814Our1371Feeling5431of945Space allah = absurd = and —ا 1 ذ 700 ا 1 م 40! = endeixis 549State1345of1371Mind7654as
-supposing will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1421-872-1571-950 571, supposing the will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1454-887-1619-962 619,
-18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410i46d11e1 17
576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth.
I-46 principium individuationis d-11 e-1
52 6814Our1371Feeling5431of945Space allah = absurd = and —ا 1 ذ 700 ا 1 م 40! = endeixis 549State1345of1371Mind7654as
576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth.
Difficult
-18 -13 -2 -4 -7
13 4 2 2 1 2 1
I 46
a heart full of valor and cheer needs from time to time a bit of danger, otherwise, the world becomes insufferable to it.
D 11
the presumptuous person poses as proud, but pride is precisely free of pretense (in contrast to the vain person); to this extent, presumptuousness is the hypocrisy of a kind of absence of pretense, and wherever it is masterfully stimulated, it is confused with pride.
E 1
we are more likely to perish from our strengths than from our weaknesses; for with respect to these we live reasonably, but not with respect to our strengths
I46, D11 and E1 are the only numbers that correspond to / have corresponding information.
notebook M II I. Spring 1880; L’Ombra di Venezia
46 - 9(I) = 37 is the only combination that corresponds to / have corresponding information.
46 - 18 (reverse) = 28 NO INFO
11 - 4 /5 = 6 / 7 NO INFO
1 - 5 = NA
463(13)-11,2+1+2(x)-ordinal reduction reverse reverse reduction(35642493423725-14,88)-
30.
Refined Cruelty as Virtue.—Here we have a morality which is based entirely upon our thirst for distinction—do not therefore entertain too high an opinion of it! Indeed, we may well ask what kind of an impulse it is, and what is its fundamental signification? It is sought, by our appearance, to grieve our neighbour, to arouse his envy, and to awaken his feelings of impotence and degradation; we endeavour to make him taste the bitterness of his fate by dropping a little of our honey on his tongue, and, while conferring this supposed benefit on him, looking sharply and triumphantly into his eyes.
Behold such a man, now become humble, and perfect in his humility—and seek those for whom, through his humility, he has for a long time been [pg 037]preparing a torture; for you are sure to find them! Here is another man who shows mercy towards animals, and is admired for doing so—but there are certain people on whom he wishes to vent his cruelty by this very means. Look at that great artist: the pleasure he enjoyed beforehand in conceiving the envy of the rivals he had outstripped, refused to let his powers lie dormant until he became a great man—how many bitter moments in the souls of other men has he asked for as payment for his own greatness! The nun's chastity: with what threatening eyes she looks into the faces of other women who live differently from her! what a vindictive joy shines in those eyes! The theme is short, and its variations, though they might well be innumerable, could not easily become tiresome—for it is still too paradoxical a novelty, and almost a painful one, to affirm that the morality of distinction is nothing, at bottom, but joy in refined cruelty.
When I say “at bottom,” I mean here,
every time in the first generation. For, when the habit of some distinguished action becomes hereditary, its root, so to speak, is not transmitted, but only its fruits (for only feelings, and not thoughts, can become hereditary): and, if we presuppose that this root is not reintroduced by education, in the second generation the joy in the cruelty is no longer felt: but only pleasure in the habit as such.
This joy, however, is the first degree of the “good.”
11.10.26
I-46 principium individuationis d-11 e-1
52 6814Our1371Feeling5431of945Space allah = absurd = and —ا 1 ذ 700 ا 1 م 40! = endeixis 549State1345of1371Mind7654as
576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth.
difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4
how often, how unexpected
5464
4051,559
6162
4173
559.
Lack of Friends.—Lack of friends leads to the inference that a person is envious or presumptuous. Many a man owes his friends merely to the fortunate circumstance that he has no occasion for envy.
I-46 principium individuationis d-11 e-1 52 6814Our1371Feeling5431of945Space allah = absurd = and —ا 1 ذ 700 ا 1 م 40! = endeixis 549State1345of1371Mind7654as -supposing will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1421-872-1571-950 571, supposing the will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1454-887-1619-962 619,
-18
iix
-39
vii
47
vi
16
v
42
iv
15
iii
31
ii
61
171g29e-33n31o42c591401410i46d11e1
17
576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected
14201
11564
15316
11833, 1420p
142.
Now to sum up. That condition of soul in which the saint or embryo saint rejoiced,
was composed of elements which we all know well,
only that under the influence of other than religious conceptions they exhibit themselves in other colours and are then accustomed to encounter man's blame as fully as, with that decoration of religion and the ultimate meaning of existence, they may reckon on receiving admiration and even worship,—might reckon, at least, in former ages. Sometimes the saint practises that defiance of himself which is a near relative of domination at any cost and gives a feeling of power even to the most lonely; sometimes his swollen sensibility leaps from the desire to let his passions have full play into the desire to overthrow them like wild horses under the mighty pressure of a proud spirit; sometimes he desires a complete cessation of all disturbing, tormenting, irritating sensations, a waking sleep, a lasting rest in the lap of a dull, animal, and plant-like indolence; sometimes he seeks strife and arouses it within himself, because boredom has shown him its yawning countenance. He scourges his self-adoration with self-contempt and cruelty, he rejoices in the wild tumult of his desires and the sharp pain of sin, even in the idea of being lost; he understands how to lay a trap for his emotions, for instance even for his keen love of ruling, so that he sinks into the most utter abasement and his tormented soul is thrown out of joint by this contrast; and finally, if he longs for visions, conversations with the dead or with divine beings, it is at bottom a rare kind of delight that he covets, perhaps that delight in which all others are united. Novalis, an authority on questions of holiness through experience and instinct, tells the whole secret with naïve joy: "It is strange enough that the association of lust, religion, and cruelty did not long ago draw men's attention to their close relationship and common tendency."
nb. document 94, 95,
587.
Attack Or Compromise.—We often make the mistake of showing violent enmity towards a tendency, party, or period, because we happen only to get a sight of its most exposed side, its stuntedness, or the inevitable "faults of its virtues,"—perhaps because we ourselves have taken a prominent part in them. We then turn our backs on them and seek a diametrically opposite course; but the better way would be to seek out their strong good sides, or to develop them in ourselves. To be sure, a keener glance and a better will are needed to improve the becoming and the imperfect than are required to see through it in its imperfection and to deny it.
463 (13)-11,2+1+2(x)-ordinal reduction reverse reverse reduction(35642493423725-14,88)- -18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5 ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل 30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50 إ 1 و 6] 46d11e1 17 576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: and we 9 THAN = 109 reduction going in for”Philosophy is now Practiced.
https://biblehub.com/greek/1075.htm
463 (13)-11,2+1+2(x)-embryo saint reverse reverse saint (35642493423725-14,88)- -18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5 ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل 30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50 إ 1 و 6] 46d11e1 17 576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: and we 9 THAN = 109 reduction going in for”Philosophy is now Practiced.
8096
5810
581.
Self-affliction.—Want of consideration is often the sign of a discordant inner nature, which craves for stupefaction.
9036
5940
(13)-11,2+1+2(x)-ordinal reduction saint saint embryo(35642493423725-14,88)- -18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5 ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل 30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50 إ 1 و 6] 46d11e1 17 576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: and we 9 THAN = 109 reduction going in for”Philosophy is now Practiced.
freedom324reimagreatreimageeatLaTrahisondes56 I-46 principium individuationis d-11 e-1 52 6814Our1371Feeling5431of945Space allah = absurd = and —ا 1 ذ 700 ا 1 م 40! = endeixis 549State1345of1371Mind7654as -supposing will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1421-872-1571-950 571, supposing the will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1454-887-1619-962 619, -18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5 ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل 30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50 إ 1 و 6] 46d11e1 17 576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: 10 THAN = 100 THIs 13188411151298 12debaiseSerenityofthe1whoflies 423 THIs [] FREEDOM! xiv
544.
How Philosophy is now Practised.—I can see quite well that our philosophising youths, women, and artists require from philosophy exactly the opposite of what the Greeks derived from it. What does he who does not hear the continual exultation that resounds through every speech and counter-argument in a Platonic dialogue, this exultation over the new invention of rational thinking, know about Plato or about ancient philosophy? At that time souls were filled with enthusiasm when they gave themselves up to the severe and sober sport of ideas, generalisations, refutations,—that enthusiasm which perhaps those old, great, severe, and prudent contrapuntists in music have also known. At that time the Greek palate still possessed that older and formerly omnipotent taste: and by the side of this taste their new taste appeared to be enveloped in so much charm that the divine art of dialectic was sung by hesitating voices as if its followers were intoxicated with the frenzy of love. That old form of thinking, however, was thought within the bounds of morality, and for it nothing existed but fixed judgments and established facts, and it had no reasons but those of authority. Thinking, therefore, was simply a matter of repetition, and all the enjoyment of speech and dialogue could only lie in their form.
Wherever the substance of a thing is looked upon as eternal and universally approved, there is only one great charm, the charm of variable forms, that is, of fashion. Even in the poets ever since the [pg 375]time of Homer, and later on in the case of the sculptors, the Greeks did not enjoy originality, but its contrary. It was Socrates who discovered another charm, that of cause and effect, of reason and sequence, and we moderns have become so used to it, and have been brought up to the necessity of logic that we look upon it as the normal taste, and as such it cannot but be repugnant to ardent and presumptuous people. Such people are pleased by whatever stands out boldly from the normal: their more subtle ambition leads them to believe only too readily that they are exceptional souls, not dialectic and rational beings, but, let us say, “intuitive” beings gifted with an “inner sense,” or with a certain “intellectual perception.” Above all, however, they wish to be “artistic natures” with a genius in their heads, and a demon in their bodies, and consequently with special rights in this world and in the world to come—especially the divine privilege of being incomprehensible.
And people like these are “going in for” philosophy nowadays! I fear they will discover one day that they have made a mistake—what they are looking for is religion!
freedom324reimagreatreimageeatLaTrahisondes56 I-46 principium individuationis d-11 e-1 52 6814Our1371Feeling5431of945Space allah = absurd = and —ا 1 ذ 700 ا 1 م 40! = endeixis 549State1345of1371Mind7654as -supposing will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1421-872-1571-950 571, supposing the will to 2, 2 39 1, 4 92 154 8 T F o t P 6888 S f P C. 1, 121, 123 1 that has become conscious of itself as a problem in us 1454-887-1619-962 619, -18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5 ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل 30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50 إ 1 و 6] 46d11e1 17 576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: and we 0 THAN = 00 THIs 13188411151298 12debaiseSerenityofthe1whoflies 423 THIs [] FREEDOM! xiv
-18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5 ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل 30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50 إ 1 و 6] 46d11e1 17 576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: and we 0 THAN = 00
6820, 4840, 7690, 4927
484.
Going our own Way.—When we take the decisive step, and make up our minds to follow our own path, a secret is suddenly revealed to us: it is clear that all those who had hitherto been friendly to us and on intimate terms with us judged themselves to be superior to us, and are offended now. The best among them are indulgent, and are content to wait patiently until we once more find the “right path”—they know it, apparently. Others make fun of us, and pretend that we have been seized with a temporary attack of mild insanity, or spitefully point out some seducer. The more malicious say we are vain fools, and do their best to blacken our motives; while the worst of all see in us their greatest enemy, some one who is thirsting for revenge after many years of dependence,—and are afraid of us. What, then, are we to do? My own opinion is that we should begin our sovereignty by promising to all our acquaintances in advance a whole year's amnesty for sins of every kind.
-18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5 ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل 30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50 إ 1 و 6] 46d11e1 17 576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: and we 9 THAN = 109 reduction going in for”Philosophy is now Practiced.
7031
5006
7958
5096
56.
Intellect and Boredom.—The proverb, “The Hungarian is far too lazy to feel bored,” gives food for thought. Only the highest and most active animals are capable of being bored.—The boredom of God on the seventh day of Creation would be a subject for a great poet.
(13)-11,2+1+2(x)-ordinal reduction reverse reverse reduction(35642493423725-14,88)- -18 iix -39 vii 47 vi 16 v 42 iv 15 iii 31 ii 61 171g29e-33n31o42c591401410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5 ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل 30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50 إ 1 و 6] 46d11e1 17 576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth. difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4 how often, how unexpected impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: and we 9 THAN = 109 reduction going in for”Philosophy is now Practiced.
713.
Value is the highest amount of power that a man can assimilate—a man, not mankind! Mankind is much more of a means than an end. It is a question of type: mankind is merely the experimental material; it is the overflow of the ill-constituted—a field of ruins.
-18
iix
-39
vii
47
vi
16
v
42
iv
15
iii
31
ii
61
171g29e-33n31o42c59140
1410 [ م 40 ي 10 ل 30 ع 70 ل 30 ٱ 1 ع 70 ي 10 م 40 س 60 ل 30 ٱ 1 و 6 ه 5 ه 5
ن 50 إ 1 ه 5 ل 30 ل 30 ٱ 1 ى 10 ل 30 ع 70 ل 30 ك 20 و 6 ت 400 و 6 ا 1 ه 5 ل
30 ح 8 ن 50 ج 3 ٱ 1 ف 80 م 40 ل 30 س 60 ل 30 ل 30 ا 1 و 6 ح 8 ن 50 ج 3 ن 50
إ 1 و 6] 46d11e1
17
576. Had the Truth.— Supposing the full enjoyment of society and the individual to answer that we do not have the truth.
difficult -18, -13, 13, 4, 2, 2, 1, 2, -2, -4, 1, -7, 4
how often, how unexpected
impower100freedom324reimagreatreimageeatLaTrahisondes56— IF so the Bible puts a word of submission into the mouth of Cain: and we 0 THAN = 00
(769. - 2. The Individual.
Every living organism gropes around as far as its power permits, and overcomes all that is weaker than itself: by this means it finds pleasure in its own existence. The increasing "humanity" of this tendency consists in the fact that we are beginning to feel ever more subtly how difficult[Pg 216] it is really to absorb others: while we could show our power by injuring him, his will estranges him from us, and thus makes him less susceptible of being overcome.
682.
(b) Man.
In natural science, the moral depreciation of the ego still goes hand in hand with the overestimation of the species. But the species is quite as illusory as the ego: a false distinction has been made. The ego is a hundred times more than a mere unit in a chain of creatures; it is the chain itself, in every possible respect, and the species is merely an abstraction suggested by the multiplicity and partial similarity of these chains. That the individual is sacrificed to the species, as people often say he is, is not a fact at all: it is rather only an example of false interpretation.)