The Will to Power
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Represents a selection from Nietzche's notebooks to find out what he wrote on nihilism, art, morality, religion, and the theory of knowledge, among others.
Europe is no longer that uncertain, capricious, absurd. Such a tremendous increase in the value of man, the value of trouble, etc., is not so needful now; we can take a significant decrease of this value, we may concede much absurdity and caprice: the power man has attained now permits a demotion of the means of breeding of which the moral interpretation was the strongest. "God" is far too extreme a hypothesis. 115 (Jan.-Fall 1888) If anything sign)fies our humanization-a genuine and actual
interested or not in imposing this system? To improve mankind-how is this intention inspired? Where is the concept of improvement derived from? We find a species of man, the priestly, which feels itself to be the norm, the high point and the supreme expression of the type man: this species derives the concept "improvement" from itself. It believes in its own superiority, it wills itself to be superior in fact: the origin of the holy lie is the will to powerEstablishment of rule: to this end, the
cases, and not necessarily and always, the motive force; (2) in as much as it has for its object something of no great value, amusementThe misunderstanding of passion and reason, as if the latter were an independent entity and not rather a system of relations between various passions and desires; and as if every passion did not possess its quantum of reason388 (Spring-Fall 1887) How, under the impress of the ascetic morality of depersonalization, it was precisely the affects of love, goodness,
establish any fact "in itself": perhaps it is folly to want to do such a thing. "Everything is subjective," you say; but even this is interpretation. The "subject" is not something given, it is something added and invented and projected behind what there is.-Finally, is it necessary to posit an interpreter behind the interpretation? Even this is invention, hypothesis. In so far as the word "knowledge" has any meaning, the world is knowable; but it is interpretable otherwise, it has no meaning
whatever is real, whatever is true, is neither one nor even reducible to one. 537 (1885-1888) What is truth?-Inertia; that hypothesis which gives rise to contentment; smallest expenditure of spiritual force, etc. 538 (1883-1888) First proposition. The easier mode of thought conquers the harder mode;-as dogma: simplex sigillum veri.-Dico: [I say.] to suppose that clarity proves anything about truth is perfect childishnessSecond proposition. The doctrine of being, of things, of all sorts of fixed