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The Gay Science: With a Prelude in Rhymes and an Appendix of Songs

Book by Friedrich Nietzsche · 43 quotes · Men, Philosophy, Truth

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The Gay Science: With a Prelude in Rhymes and an Appendix of Songs Quotes

“We have arranged for ourselves a world in which we can live - by positing bodies, lines, planes, causes and effects, motion and rest, form and content; without these articles of faith nobody could now endure life. But that does not prove them. Life is no argument. The conditions of life might include error.”

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“Over immense periods of time the intellect produced nothing but errors. A few of these proved to be useful and helped to preserve the species: those who hit upon or inherited these had better luck in their struggle for themselves and their progeny. Such erroneous articles of faith... include the following: that there are things, substances, bodies; that a thing is what it appears to be; that our will is free; that what is good for me is also good in itself.”

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“Gratitude pours forth continually, as if the unexpected had just happened—the gratitude of a convalescent—for convalescence was unexpected…. The rejoicing of strength that is returning, of a reawakened faith in a tomorrow and the day after tomorrow, of a sudden sense and anticipation of a future, of impending adventures, of seas that are open again.”

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“Last Words. It will be recollected that the Emperor Augustus, that terrible man, who had himself as much in his own power and could be silent as well as any wise Socrates, became indiscreet about himself in his last words; for the first time he let his mask fall, when he gave to understand that he had carried a mask and played a comedy, - he had played the father of his country and wisdom on the throne well, even to the point of illusion! Plaudite amici, comoedia finita est! - The thought of the dying Nero: qualis artifexpereo! was also the thought of the dying Augustus: histrionic conceit! histrionic loquacity! And the very counterpart to the dying Socrates! - But Tiberius died silently, that most tortured of all self-torturers, - he was genuine and not a stage-player! What may have passed through his head in the end! Perhaps this: " Life - that is a long death. I am a fool, who shortened the lives of so many! Was I created for the purpose of being a benefactor? I should have given them eternal life: and then I could have seen them dying eternally. I had such good eyes for that: qualis spectator pereo!" When he seemed once more to regain his powers after a long death-struggle, it was considered advisable to smother him with pillows, - he died a double death.”

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“New struggles. -- After Buddha was dead, they still showed his shadow in a cave for centuries -- a colossal, horrible shadow. God is dead, but given the way people are, there may still be caves for millennia in which his shadow is displayed. -- And we -- we must still defeat his shadow as well!”

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“Have you ever heard of the madman who on a bright morning lighted a lantern and ran to the market-place calling out unceasingly: "I seek God! I seek God!"—As there were many people standing about who did not believe in God, he caused a great deal of amusement. Why! is he lost? said one. Has he strayed away like a child? said another. Or does he keep himself hidden? Is he afraid of us? Has he taken a sea-voyage? Has he emigrated?—the people cried out laughingly, all in a hubbub. The insane man jumped into their midst and transfixed them with his glances. "Where is God gone?" he called out. "I mean to tell you! We have killed him,—you and I! We are all his murderers! But how have we done it? How were we able to drink up the sea? Who gave us the sponge to wipe away the whole horizon? What did we do when we loosened this earth from its sun? Whither does it now move? Whither do we move? Away from all suns? Do we not dash on unceasingly? Back-wards, sideways, forewards, in all directions? Is there still an above and below? Do we not stray, as through infinite nothingness? Does not empty space breathe upon us? Has it not become colder? Does not night come on continually, darker and darker? Shall we not have to light lanterns in the morning? Do we not hear the noise of the grave-diggers who are burying God? Do we not smell the divine putrefaction?—for even Gods putrefy! God is dead! God remains dead! And we have killed him! How shall we console ourselves, the most murderous of all murderers? 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? With what water could we cleanse ourselves? What lustrums, what sacred games shall we have to devise? Is not the magnitude of this deed too great for us? Shall we not ourselves have to become Gods, merely to seem worthy of it? There never was a greater event,—and on account of it, all who are born after us belong to a higher history than any history hitherto!"—Here the madman was silent and looked again at his hearers; they also were silent and looked at him in surprise. At last he threw his lantern on the ground, so that it broke in pieces and was extinguished. "I come too early," he then said, "I am not yet at the right time. This prodigious event is still on its way, and is travelling,—it has not yet reached men's ears. Lightning and thunder need time, the light of the stars needs time, deeds need time, even after they are done, to be seen and heard. This deed is as yet further from them than the furthest star,—and yet they have done it!"—It is further stated that the madman made his way into different churches on the same day, and there intoned his Requiem æternam deo. When led out and called to account, he always gave the reply: "What are these churches now, if they are not the tombs and monuments of God?”

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“Origin of the Logical. Where has logic originated in men’s heads? Undoubtedly out of the illogical, the domain of which must originally have been immense. But numberless beings who reasoned otherwise than we do at present, perished; albeit that they may have come nearer to truth than we! Whoever, for example, could not discern the "like" often enough with regard to food, and with regard to animals dangerous to him, whoever, therefore, deduced too slowly, or was too circumspect in his deductions, had smaller probability of survival than he who in all similar cases immediately divined the equality. The preponderating inclination, however, to deal with the similar as the equal - an illogical inclination, for there is no thing equal in itself - first created the whole basis of logic. It was just so (in order that the conception of substance should originate, this being indispensable to logic, although in the strictest sense nothing actual corresponds to it) that for a long period the changing process in things had to be overlooked, and remain unperceived; the beings not seeing correctly had an advantage over those who saw everything "in flux." In itself every high degree of circumspection in conclusions, every sceptical inclination, is a great danger to life. No living being might have been preserved unless the contrary inclination - to affirm rather than suspend judgment, to mistake and fabricate rather than wait, to assent rather than deny, to decide rather than be in the right - had been cultivated with extraordinary assiduity. - The course of logical thought and reasoning in our modern brain corresponds to a process and struggle of impulses, which singly and in themselves are all very illogical and unjust; we experience usually only the result of the struggle, so rapidly and secretly does this primitive mechanism now operate in us.”

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“Nothing is needed more than truth, and in relation to it everything else has only second-rate value." This unconditional will to truth—what is it? Is it the will not to allow oneself to be deceived? Or is it the will not to deceive? For the will to truth could be interpreted in the second way, too—if only the special case "I do not want to deceive myself" is subsumed under the generalization "I do not want to deceive." But why not deceive? But why not allow oneself to be deceived? Note that the reasons for the former principle belong to an altogether different realm from those for the second. One does not want to allow oneself to be deceived because one assumes that it is harmful, dangerous, calamitous to be deceived. In this sense, science would be a long-range prudence, a caution, a utility; but one could object in all fairness: How is that? Is wanting not to allow oneself to be deceived really less harmful, less dangerous, less calamitous? What do you know in advance of the character of existence to be able to decide whether the greater advantage is on the side of the unconditionally mistrustful or of the unconditionally trusting?”

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“Truly, you understand the reverse art of alchemy, the depreciating of the most valuable things! Try, just for once, another recipe, in order not to realise as hitherto the opposite of what you mean to attain: deny those good things, withdraw from them the applause of the populace and discourage the spread of them, make them once more the concealed chastities of solitary souls, and say: morality is something forbidden! Perhaps you will thus attract to your cause the sort of men who are only of any account, I mean the heroic. But then there must be something formidable in it, and not as hitherto something disgusting!”

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“Examine the lives of the best and more fruitful men and peoples, and ask yourselves whether a tree, if it is to grow proudly into the sky, can do without bad weather and storms: whether unkindness and opposition from without, whether some sort of hatred, envy, obstinacy, mistrust, severity, greed and violence do not belong to the favouring circumstances without which a great increase even in virtue is hardly possible. The poison which destroys the weaker nature strengthens the stronger – and he does not call it poison, either.”

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“One not only wants to be understood when one writes, but also quite as certainly not to be understood. It is by no means an objection to a book when someone finds it unintelligible: perhaps this might just have been the intention of its author, perhaps he did not want to be understood by "anyone”. A distinguished intellect and taste, when it wants to communicate its thoughts, always selects its hearers; by selecting them, it at the same time closes its barriers against "the others". It is there that all the more refined laws of style have their origin: they at the same time keep off, they create distance, they prevent "access" (intelligibility, as we have said,) while they open the ears of those who are acoustically related to them.”

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“One form of honesty has always been lacking among founders of religions and their kin:—they have never made their experiences a matter of the intellectual conscience. "What did I really experience? What then took place in me and around me? Was my understanding clear enough? Was my will directly opposed to all deception of the senses, and courageous in its defence against fantastic notions?"—None of them ever asked these questions, nor to this day do any of the good religious people ask them. They have rather a thirst for things which are contrary to reason, and they don't want to have too much difficulty in satisfying this thirst,—so they experience "miracles" and "regenerations," and hear the voices of angels! But we who are different, who are thirsty for reason, want to look as carefully into our experiences as in the case of a scientific experiment, hour by hour, day by day! We ourselves want to be our own experiments, and our own subjects of experiment.”

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“The Thought of Death. It gives me a melancholy happiness to live in the midst of this confusion of streets, of necessities, of voices: how much enjoyment, impatience and desire, how much thirsty life and drunkenness of life comes to light here every moment! And yet it will soon be so still for all these shouting, lively, life- loving people! How everyone's shadow, his gloomy travelling companion stands behind him! 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! And all, all, suppose that the past has been nothing, or a small matter, that the near future is everything: hence this haste, this crying, this self-deafening and self-overreaching! Everyone wants to be foremost in this future-and yet death and the stillness of death are the only things certain and common to all in this future! How strange that this sole thing that is certain and common to all, exercises almost no influence on men, and that they are the furthest from regarding themselves as the brotherhood of death! It makes me happy to see that men do not want to think at all of the idea of death! I would fain do something to make the idea of life to us to be more than friends in the sense of that sublime possibility. And so we will believe in our even a hundred times more worthy of their attention.”

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“What if a demon crept after thee into thy loneliest loneliness some day or night, and said to thee: "This life, as thou livest it at present, and hast lived it, thou must live it once more, and also innumerable times; and there will be nothing new in it, but every pain and every joy and every thought and every sigh, and all the unspeakably small and great in thy life must come to thee again, and all in the same series and sequence—and similarly this spider and this moonlight among the trees, and similarly this moment, and I myself. The eternal sand-glass of existence will ever be turned once more, and thou with it, thou speck of dust!"—Wouldst thou not throw thyself down and gnash thy teeth, and curse the demon that so spake? Or hast thou once experienced a tremendous moment in which thou wouldst answer him: "Thou art a God, and never did I hear anything so divine!" If that thought acquired power over thee as thou art, it would transform thee, and perhaps crush thee; the question with regard to all and everything: "Dost thou want this once more, and also for innumerable times?" would lie as the heaviest burden upon thy activity! Or, how wouldst thou have to become favourably inclined to thyself and to life, so as to long for nothing more ardently than for this last eternal sanctioning and sealing?”

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“Faith is always coveted most and needed most urgently where will is lacking; for will, as the affect of command, is the decisive sign of sovereignty and strength. In other words, the less one knows how to command, the more urgently one covets someone who commands, who commands severely—a god, prince, class, physician, father confessor, dogma, or party conscience. From this one might perhaps gather that the two world religions, Buddhism and Christianity, may have owed their origin and above all their sudden spread to a tremendous collapse and disease of the will. And that is what actually happened: both religions encountered a situation in which the will had become diseased, giving rise to a demand that had become utterly desperate for some "thou shalt." Both religions taught fanaticism in ages in which the will had become exhausted, and thus they offered innumerable people some support, a new possibility of willing, some delight in willing. For fanaticism is the only "strength of the will" that even the weak and insecure can be brought to attain, being a sort of hypnotism of the whole system of the senses and the intellect for the benefit of an excessive nourishment (hypertrophy) of a single point of view and feeling that henceforth becomes dominant— which the Christian calls his faith. Once a human being reaches the fundamental conviction that he must be commanded, he becomes "a believer." Conversely, one could conceive of such a pleasure and power of self-determination, such a freedom of the will [ This conception of "freedom of the will" ( alias, autonomy) does not involve any belief in what Nietzsche called "the superstition of free will" in section 345 ( alias, the exemption of human actions from an otherwise universal determinism).] that the spirit would take leave of all faith and every wish for certainty, being practiced in maintaining himself on insubstantial ropes and possibilities and dancing even near abysses. Such a spirit would be the free spirit par excellence.”

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“Life no argument. - We have arranged for ourselves a world in which we can live - by positing bodies, lines, planes, causes and effects, motion and rest, form and content; without these articles of faith nobody now could endure life. But that does not prove them. Life is no argument. The conditions of life might include error.”

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“As regards the whole moral twaddle of people about one another, it is time to be disgusted with it! To sit in judgment morally ought to be opposed to our taste! Let us leave this nonsense and this bad taste to those who have nothing else to do, save to drag the past a little distance further through time, and who are never themselves the present ... We, however, would seek to become what we are ... making laws for ourselves and creating ourselves! And for this purpose we must become the best students and discoverers of all the laws and necessities in the world. [335]”

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“Star friendship.— We were friends and have become estranged. But this was right, and we do not want to conceal and obscure it from ourselves as if we had reason to feel ashamed. We are two ships each of which has its goal and course; our paths may cross and we may celebrate a feast together, as we did—and then the good ships rested so quietly in one harbor and one sunshine that it may have looked as if they had reached their goal and as if they had one goal. But then the almighty force of our tasks drove us apart again into different seas and sunny zones, and perhaps we shall never see one another again,—perhaps we shall meet again but fail to recognize each other: our exposure to different seas and suns has changed us! That we have to become estranged is the law above us: by the same token we should also become more venerable for each other! And thus the memory of our former friendship should become more sacred! There is probably a tremendous but invisible stellar orbit in which our very different ways and goals may be included as small parts of this path,—let us rise up to this thought! But our life is too short and our power of vision too small for us to be more than friends in the sense of this sublime possibility.— Let us then believe in our star friendship even if we should be compelled to be earth enemies.”

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“Detesto seguir alguém assim como detesto conduzir. Obedecer? Não! E governar, nunca! Quem não se mete medo não consegue metê-lo a ninguém, E só aquele que o inspira pode comandar. Já detesto guiar-me a mim próprio! Gosto, como os animais das florestas e dos mares, De me perder durante um grande pedaço, Acocorar-me a sonhar num deserto encantador, E forçar-me a regressar de longe aos meus penates, Atrair-me a mim próprio... para mim.”

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“Defendamo-nos de dizer que há leis na natureza. Existem apenas necessidades: não existe ninguém que comande ou obedeça, ninguém que infrinja. Quando souberdes que inexistem fins, sabereis igualmente que inexiste acaso; pois, unicamente sob um mundo de fins é que a palavra “acaso” toma sentido. Excusemo-nos de dizer que a morte é o contrário da vida. A vida não passa de uma variedade de morte e variedade mui rara. Defendemo-nos de acreditar que o mundo cria incessantemente o novo. Inexistem substâncias eternamente duráveis; a matéria é um engano semelhante ao deus dos eleatas. Quando acabaremos com nossos cuidados e nossas precauções? Quando deixaremos de ser obscurecidos por todas essas sombras de Deus? Quando teremos despojado dos atributos divinos a natureza? Quando teremos direito, nós homens, de nos tornarmos naturais, com a natureza pura, reencontrada, liberada?”

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“Here and there on earth there is probably a kind of continuation of love; in which this greedy desire of two people for each other gives way to a new desire and greed, a shared higher thirst for an ideal above them. But who knows such love? who has experienced it? Its true name is friendship”

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