Ecce Homo: How One Becomes what One is; The Antichrist: a Curse on ChristianityAlgora Publishing, 2004 - 174 pages For some, the question remains: Why Nietzsche? Friedrich Nietzsche (1844-1900) was quite simply one of the most original and influential philosophers who ever lived; in addition, his writing style was brilliant, epigrammatic, idiosyncratic [It is my ambi |
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Page 12
... master . I have it now in hand , I have a hand for it , reversing perspectives : prime reason why a “ revaluation of values ” is perhaps possible for me alone . ― 2 Apart from the fact that I am a décadent, 121 Ecce Homo.
... master . I have it now in hand , I have a hand for it , reversing perspectives : prime reason why a “ revaluation of values ” is perhaps possible for me alone . ― 2 Apart from the fact that I am a décadent, 121 Ecce Homo.
Page 16
... reason for this was not “ the will , ” least of all ill - will : rather indeed could I complain- — I have just indicated as much about the goodwill which has caused no small mischief in my life . My experiences give me a right to a ...
... reason for this was not “ the will , ” least of all ill - will : rather indeed could I complain- — I have just indicated as much about the goodwill which has caused no small mischief in my life . My experiences give me a right to a ...
Page 18
... reason of this fatalism, which is not always simply the courage to die, as life-preserving under the most life-threatening conditions, is in the reduction of the metabolism, its slowing down, a kind of will to hibernation. A few steps ...
... reason of this fatalism, which is not always simply the courage to die, as life-preserving under the most life-threatening conditions, is in the reduction of the metabolism, its slowing down, a kind of will to hibernation. A few steps ...
Page 19
... fact it was mortally dangerous every time. — To take oneself as a destiny, to not want oneself “different” — in such conditions this is great reason itself. 7 or War is another thing . I am warlike 19 Friedrich Nietzsche.
... fact it was mortally dangerous every time. — To take oneself as a destiny, to not want oneself “different” — in such conditions this is great reason itself. 7 or War is another thing . I am warlike 19 Friedrich Nietzsche.
Page 23
... , to have learned “reason” from these experiences so late. Only the utter worthlessness of our German culture — its “idealism” — explains to some degree why precisely here I was backward 23 Friedrich Nietzsche Why I Am So Clever.
... , to have learned “reason” from these experiences so late. Only the utter worthlessness of our German culture — its “idealism” — explains to some degree why precisely here I was backward 23 Friedrich Nietzsche Why I Am So Clever.
Contents
1 | |
5 | |
7 | |
The Antichrist | 99 |
Preface | 101 |
Ecce Homo | 177 |
Ecce Homo | 179 |
Table of Contents | 181 |
Translators Introduction | 1 |
Ecce Homo | 5 |
Preface | 7 |
The Antichrist | 99 |
Preface | 101 |
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Common terms and phrases
already Antichrist Bayreuth beautiful beautiful souls become believe Birth Of Tragedy Buddhism called Cesare Borgia chandala Christianity Church concept conscience consequence contempt conviction corruption culture danger death décadence deepest despise destiny Dionysian Dionysus dithyramb divine Ecce Homo eternal everything evil existence expression feeling formula Friedrich Nietzsche Genealogy of Morals genius German Gospel hand happiness hatred highest hitherto holy human ideal immoralist immortal instinct Jewish Jews Kant kind kingdom lacking live longer mankind master means merely morality nature never Nietzsche noble once one’s oneself opposite Paul perhaps philosopher pity precisely priest priestly proof psychological question reality reason religion ressentiment revaluation Richard Wagner Savior Schopenhauer sense sick simply soul speak spirit strength suffering task theologian things Thomas Wayne true truth understand understood untimely essays values virtue Wagner whole word yea-saying Zarathustra
Popular passages
Page 148 - Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
Page 148 - Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you ? If any man defile the temple of God, him shall God destroy ; for the temple of God is holy, which temple ye are.
Page 148 - Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?
Page 148 - ... for if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.
Page 2 - But, by what I have gathered from your own relation, and the answers I have with much pains wringed and extorted from you, I cannot but conclude the bulk of your natives to be the most pernicious race of little odious vermin, that nature ever suffered to crawl upon the surface of the earth.
Page 10 - You had not yet sought yourselves: and you found me. Thus do all believers; therefore all faith amounts to so little. Now I bid you lose me and find yourselves; and only when you have all denied me will I return to you.
Page 148 - Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
Page 74 - Veda were priests and not even fit to unfasten Zarathustra's sandal — all this is the least of things, and gives no idea of the distance, of the azure solitude, in which this work dwells.
Page 51 - Saying yes to life even in its strangest and hardest problems; the will to life rejoicing over its own inexhaustibility even in the very sacrifice of its highest types...
Page 7 - without testimony." But the disproportion between the greatness of my task and the smallness of my contemporaries has found expression in the fact that one has neither heard nor even seen me. I live on my own credit; it is perhaps a mere prejudice that I live.