The gay science

All of us are his murderers After Buddha was dead, people showed his shadow for centuries afterwards in a cave,—an immense frightful shadow.

The gay science 125 summary

Truly, you understand the reverse art of alchemy, the depreciating of the most valuable things! But when shall we be at an end with our foresight and precaution? But occasionally his suspicion veers into cynicism, and cynicism is not an attractive quality. The holiest and the mightiest that the world has hitherto possessed, has bled to death under our knife - who will wipe the blood from us? Who will give thee the strength to do so? Where life and knowledge seemed to conflict, there has never been serious contention; denial and doubt have there been regarded as madness. From this feeling grows once again "another world," but now merely a metaphysical one that is no longer religious. The book's title was first translated into English as The Joyful Wisdom, but The Gay Science has become the common translation since Walter Kaufmann 's version in the s. The failures of reformations Among the Greeks several attempts to found new Greek religions failed—which speaks for the higher civilization of the Greeks even in rather early times.

Pity is the most agreeable feeling among those who have little pride and no prospects of great conquests; for them easy prey—and that is what all who suffer are—is enchanting.

Where has logic originated in men's heads?

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All our professors of jurisprudence start with this sentiment of individual independence and pleasure, as if the source of right had taken its rise here from the beginning. I see in many men an excessive impulse and delight in wanting to be a function; they strive after it, and have the keenest scent for all those positions in which precisely they themselves can be functions. Why should he again go down into those muddy waters where he has to swim and wade and soil his wings! When one considers how a full philosophical justification of his mode of living and thinking operates upon every individual-namely, as a warming, blessing, and fructifying sun, specially shining on him; how it makes him independent of praise and blame, self-sufficient, rich and generous in the bestowal of happiness and kindness; how it unceasingly transforms the evil to the good, brings all the energies to bloom and maturity, and altogether hinders the growth of the greater and lesser weeds of chagrin and discontent-one at last cries out importunately: Oh, that many such new suns were created! One thinks that it constitutes the kernel of man; what is abiding, eternal, ultimate, and most original in him. I can only suggest-I cannot do more! Thus the question of philosophy being anti-life or life-affirming was a personal one for Nietzsche; he wanted to rise above his own pain, to resist the urge to denigrate life because of his own suffering, and instead to cultivate a joyful wisdom. Even the most harmful man may really be the most useful when it comes to the preservation of the species; for he nurtures either in himself or in others, through his effects, instincts without which humanity would long have become feeble or rotten. And then only would it be time to turn our thoughts to the health and disease of the soul, and make the special virtue of everyone consist in its health; but, to be sure, what appeared as health in one person might appear as the contrary of health in another. Thoughts Thoughts are the shadows of our feelings—always darker, emptier, simpler.

It is always as in the last moment before the departure of an emigrant- ship: people have more than ever to say to one another, the hour presses, the ocean with its lonely silence waits impatiently behind all the noise-so greedy, so certain of its prey!

For Nietzsche, Christianity was an attempt by people with weak bodies and unhealthy minds to impose their ailment on the rest of humanity; a system created by feeble and miserable people to drag the rest of humanity down to their level.

Perhaps laughter will then have formed an alliance with wisdom, perhaps only "gay science" will then be left.

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In their isolation, however, they have very often had quite a different effect than at present, when they are confined within the limits of scientific thinking and kept mutually in check - they have operated as poisons; for example, the doubting impulse, the denying impulse, the waiting impulse, the collecting impulse, the disintegrating impulse.

We have left the land and have gone aboard ship! It must do so likewise: it is necessary, for it has to have abundant indemnity and seeks to regenerate itself.

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His witness of this is written into the tragedy. Hatred, the mischievous delight in the misfortune of others, the lust to rob and dominate, and whatever else is called evil belongs to the most amazing economy of the preservation of the species.

The gay science

Thus consciousness is tyrannized—not least by our pride in it. When one considers how a full philosophical justification of his mode of living and thinking operates upon every individual-namely, as a warming, blessing, and fructifying sun, specially shining on him; how it makes him independent of praise and blame, self-sufficient, rich and generous in the bestowal of happiness and kindness; how it unceasingly transforms the evil to the good, brings all the energies to bloom and maturity, and altogether hinders the growth of the greater and lesser weeds of chagrin and discontent-one at last cries out importunately: Oh, that many such new suns were created! All of this, Nietzsche considers to be anti-life—a sick yearning for death. These young people demand that—not happiness but unhappiness should approach from the outside and become visible; and their imagination is busy in advance to turn it into a monster so that afterward they can fight a monster. From this vantage point, Nietzsche started to take aim at Western culture, as he perceived it. It is a new justice, however, that is necessary! Man shall advance himself and his neighbor, because—! Gladness and covetousness are united in the stronger person, who wants to transform something to his function: gladness and desire-to-be-coveted in the weaker person, who would like to become a function.

It would mean a relapse for us, with our irritable honesty, to get involved entirely in morality and, for the sake of the over-severe demands we make on ourselves in these matters, to become virtuous monsters and scarecrows.

The only way open I can see is to weigh Nietzsche against himself.

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The Gay Science