No More Learning

We fight with it,—we find out that our only
means of enduring it is to create a creature who is
able to endure it :-unless, of course, we voluntarily
dazzle ourselves afresh and blind ourselves in regard
to it. But this we are no longer able to do!
We it was who created the gravest thought,-let
us now create a being unto whom it will be not
only light but blessed.
In order to be able to create we must allow our-
selves greater freedom than has ever been vouch-
safed us before; to this end we must be emancipated
from morality, and we must be relieved by means
of feasts (Premonitions of the future! We must
celebrate the future and no longer the past! We
must compose the myth poetry of the future! We
must live in hopes ! ) Blessed moments! And then
we must once again pull down the curtain and turn
our thoughts to the next unswerving purpose.


## p. 269 (#289) ############################################

NOTES ON “THUS SPAKE ZARATHUSTRA” 269
43
Mankind must set its goal above itself—not in a
false world, however, but in one which would be a
- continuation of humanity.
44
The half-way house is always present when the
will to the future arises : the greatest event stands
immediately before it.
45
Our very essence is to create a being higher than
ourselves. We must create beyond ourselves. That
is the instinct of procreation, that is the instinct of
action and of work. —Just as all willing presupposes
a purpose, so does mankind presuppose a creature
which is not yet formed but which provides the aim
of life. This is the freedom of all will. Love, rever-
ence,yearning for perfection, longing, all these things
are inherent in a purpose.
46
My desire: to bring forth creatures which stand
sublimely above the whole species man: and to
sacrifice “one's neighbours ” and oneself to this end.
The morality which has existed hitherto was
limited within the confines of the species: all
moralities that have existed hitherto have been use-
ful in the first place in order to give unconditional
stability to this species : once this has been achieved
the aim can be elevated.
One movement is absolute; it is nothing more
than the levelling down of mankind, great-ant-
organisations, &c.


## p. 270 (#290) ############################################

270 NOTES ON “THUS SPAKE ZARATHUSTRA
The other movement, my movement, is conversely
the accentuation of all contrasts and gulfs, and the
elimination of equality, together with the creation
of supremely powerful creatures.
The first movement brings forth the last man, my
movement brings forth the Superman. It is by no
means the goal to regard the latter as the master of
the first: two races ought to exist side by side, -
separated as far asunder as possible; the one, like
the Epicurean gods, not concerning themselves in
the least with the others.
47
The opposite of the Superman is the last man:
I created him simultaneously with the former.
48
The more an individual is free and firm, the more
exacting becomes his love: at last he yearns for
Superman, because nothing else is able to appease
his love.
49
Half-way round the course Superman arises.
50
Among men I was frightened : among men I
desired a host of things and nothing satisfied me.
It was then that I went into solitude and created
Superman. And when I had created him I draped
him in the great veil of Becoming and let the light
of midday shine upon him.


## p. 271 (#291) ############################################

NOTES ON “THUS SPAKE ZARATHUSTRA” 271
51
“We wish to create a Being,” we all wish to have
a hand in it, to love it. We all want to be pregnant
-and to honour and respect ourselves on that
account.
We must have a goal in view of which we may
all love each other! All other goals are only fit
for the scrap heap.
52
The strongest in body and soul are the best-
Zarathustra's fundamental proposition—; from them
-
is generated that higher morality of the creator.
Man must be regenerated after his own image: this
is what he wants, this is his honesty.
53
Genius to Zarathustra seems like the incarnation
of his thought.
54
Loneliness for a certain time is necessary in order
that a creature may become completely permeated
with his own soul-cured and hard. A new form
of community would be one in which we should
assert ourselves martially. Otherwise the spirit
becomes tame. No Epicurean “gardens” and mere
“retirement from the masses. ” War (but without
powder) between different thoughts and the hosts
who support them!
A new nobility, the result of breeding. Feasts
celebrating the foundation of families.
The day divided up afresh ; bodily exercise for
all ages. Ayúv as a principle.


## p. 272 (#292) ############################################

272 NOTES ON “THUS SPAKE ZARATHUSTRA”
-
The love of the sexes as a contest around the
principle in becoming and coming. –Ruling will be
taught and practised, its hardness as well as its
mildness. As soon as one faculty is acquired in a
masterly manner another one must be striven after.
We must let ourselves be taught by the evil, and
allow them an opportunity of a contest. We must
make use of the degenerate. —The right of punish-
ment will consist in this, that the offender may be
used as an experimental subject (in dietetics): this is
the consecration of punishment, that one man be
used for the highest needs of a future being.
We protect our new community because it is the
bridge to our ideal of the future. And for it we
work and let others work.
55
The measure and mean must be found in striving
to attain to something beyond mankind : the highest
and strongest kind of man must be discovered! The
highest tendency must be represented continually
in small things :-perfection, maturity, rosy-cheeked
health, mild discharges of power. Just as an artist
works, must we apply ourselves to our daily task
and bring ourselves to perfection in everything we
We must be honest in acknowledging our real
motives to ourselves, as is becoming in the mighty
man
56
No impatience! Superman is our next stage and
to this end, to this limit, moderation and manliness
are necessary.
do.


## p. 273 (#293) ############################################

NOTES ON “THUS SPAKE ZARATHUSTRA
273
Mankind must surpass itself, as the Greeks did--
and no fleshless fantasies must be indulged. The
higher mind which is associated with a sickly and
nervous character must be suppressed. The goal :
the higher culture of the whole body and not only
of the brain.
57
“Man is something that must be surpassed
it is a matter of tempo: the Greeks were wonderful,
there was no haste about them. —My predecessors :
Heraclitus, Empedocles, Spinoza, Goethe.
58
1. Dissatisfaction with ourselves. An antidote
to repentance. The transformation of temperament
(e. g. , by means of inorganic substances). Good will
to this dissatisfaction. We should wait for our
thirst and let it become great in order to discover
its source.
2. Death must be transformed into a means of
victory and triumph.
3. The attitude towards disease. Freedom where
death is concerned.
4. The love of the sexes is a means to an ideal
(it is the striving of a being to perish through his
opposite). The love for a suffering deity.
5. Procreation is the holiest of all things. Preg-
nancy,
the creation of a woman and a man, who
wish to enjoy their unity, and erect a monument to
it by means of a child.
6. Pity as a danger. Circumstances must be
created which enable everyone to be able to help
.
18


## p. 274 (#294) ############################################

274 NOTES ON "THUS SPAKE ZARATHUSTRA”
himself, and which leave him to choose whether he
would be helped.
7. Education must be directed at making men
evil, at developing their inner devil.
8. Inner war as “ development. "
9. “The maintenance of the species," and the
thought of eternal recurrence.
59
Principal doctrine. We must strive to make
every stage one of perfection, and rejoice therein,-
we must make no leaps !
In the first place, the promulgation of laws.
After the Superman the doctrine of eternal re-
currence will strike us with horror: Now it is
endurable.
60
Life itself created this thought which is the most
oppressive for life. Life wishes to get beyond its
greatest obstacle!
We must desire to perish in order to arise afresh,
—from one day to the other. Wander through a
hundred souls,—let that be thy life and thy fate!
And then finally: desire to go through the whole
process once more!
61
The highest thing of all would be for us to be
able to endure our immortality.
62
The moment in which I begot recurrence is im-
mortal, for the sake of that moment alone I will
endure recurrence.


## p. 275 (#295) ############################################

NOTES ON “THUS SPAKE ZARATHUSTRA ” 275
63
The teaching of eternal recurrence — it is at first
oppressive to the more noble souls and apparently
a means of weeding them out,—then the inferior
and less sensitive natures would remain over! “This
doctrine must be suppressed and Zarathustra killed. ”
64
The hesitation of the disciples. “We are already
able to bear with this doctrine, but we should destroy
the many by means of it! ”
Zarathustra laughs : “Ye shall be the hammer : I
laid this hammer in your hands. ”
65
I do not speak to you as I speak to the people.
The highest thing for them would be to despise
and to annihilate themselves: the next highest thing
would be for them to despise and annihilate each
other.
66
“My will to do good compels me to remain silent.
But my will to the Superman bids me speak and
sacrifice even my friends. ”
”
"I would fain form and transform you, how could
I endure things otherwise ! ”
67
The history of higher man. The rearing of the
better man is incalculably more painful. The ideal
of the necessary sacrifice which it involves, as in the
case of Zarathustra, should be demonstrated: A
man should leave his home, his family and his native


## p. 276 (#296) ############################################

276 NOTES ON "THUS SPAKE ZARATHUSTRA
land. Liveunder thescorn of the prevailing morality.
The anguish of experiments and errors. The solu-
tion of all the joys offered by the older ideals (they
are now felt to be partly hostile and partly strange).
68
What is it which gives a meaning, a value, an
importance to things? It is the creative heart
which yearns and which created out of this yearning.
It created joy and woe.
It wanted to sate itself
also with woe. Every kind of pain that man or
beast has suffered, we must take upon ourselves and
bless, and have a goal whereby such suffering would
acquire some meaning.
69
Principal doctrine: the transfiguration of pain into
a blessing, and of poison into food, lies in our power.
The will to suffering.
70
Concerning heroic greatness as the only state of
pioneers. (A yearning for utter ruin as a means of
enduring one's existence. )
We must not desire one state only; we must rather
desire to be periodical creatures—like existence.
Absolute indifference to other people's opinions
(because we know their weights and measures),
but their opinions of themselves should be the
subject of pity.
71
Disciples must unite three qualities in themselves :
they must be true, they must be able and willing to


## p. 277 (#297) ############################################

NOTES ON "THUS SPAKE ZARATHUSTRA” 277
be communicative, they must have profound insight
into each other.
72
All kinds of higher men and their oppression and
blighting (as a case in point, Dühring, who was ruined
by isolation)—on the whole, this is the fate of
higher men to-day, they seem to be a species that
is condemned to die out: this fact seems to come to
Zarathustra's ears like a great cry for help. All
kinds of insane degenerations of higher natures
seem to approach him (nihilism for instance).
73
Higher Men who come to Zarathustra in Despair.
Temptations to return prematurely to the world-
thanks to the provocation of one's sympathies.
1. The rolling stone, the homeless one, the
wanderer:—he who has unlearned the love of his
people because he has learned to love many peoples,
-the good European.
2. The gloomy, ambitious son of the people, shy,
lonely, and ready for anything,—who chooses rather
to be alone than to be a destroyer,—he offers him-
self as an instrument.
3. The ugliest man, who is obliged to adorn him-
self (historical sense) and who is always in search of
a new garment: he desires to make his appearance
becoming, and finally retires into solitude in order
not to be seen, he is ashamed of himself.
4. He who honours facts (“the brain of a leech”),
the most subtle intellectual conscience, and because
he has it in excess, a guilty conscience, he wants
to get rid of himself.


## p. 278 (#298) ############################################

278 NOTES ON "THUS SPAKE ZARATHUSTRA
»
5. The poet, who at bottom thirsts for savage
freedom,-he chooses loneliness and the severity of
knowledge.
6. The discoverer of new intoxicants, the
musician, the sorcerer, who finally drops on his
knees before a loving heart and says: “Not to me
do I wish to lead you but yonder to him. ”
Those who are sober to excess and who have a
yearning for intoxication which they do not gratify.
The Supersobersides.
7. Genius (as an attack of insanity), becoming
frozen through lack of love: “I am neither a genius
nor a god. ” Great tenderness: "people must show
him more love! ”
8. The rich man who has given everything away
and who asks everybody: “Have you anything you
do not want? give me some of it! " as a beggar.
9. The Kings who renounce dominion: “we
seek him who is more worthy to rule”—against
equality”: the great man is lacking, consequently
reverence is lacking too.
10. The actor of happiness.
II. The pessimistic soothsayer who detects
fatigue everywhere.
12. The fool of the big city.
13. The youth from the mount.
14. The woman (seeks the man).
15. The envious emaciated toiler and arriviste.
16. The good,
and their mad fancy:
17. The pious,
For God,” that
18. The self-centred and
means “For me. '
saints,


## p. 279 (#299) ############################################

NOTES ON “THUS SPAKE ZARATHUSTRA” 279
74
“I gave you the most weighty thought: maybe
mankind will perish through it, perhaps also man-
kind will be elevated through it inasmuch as by
its means the elements which are hostile to life
will be overcome and eliminated. “Ye must not
chide Life, but yourselves ! ”—The destiny of higher
man is to be a creator. The organisation of higher
men, the education of the future ruler. “YE must
rejoice in your superior power when ye rule and
when ye form anew. " “Not only man but Super-
man will recur eternally! ”
75
The typical suffering of the reformer and also
his consolations. The seven solitudes.
He lives as though he were beyond all ages : his
loftiness allows him to have intercourse with the
anchorites and the misunderstood of every age.
Only his beauty is his defence. He lays his
hands on the next thousand years.
His love increases as he sees the impossibility of
avoiding the affliction of pain with it.
76
Zarathustra's mood is not one of mad impatience
for Superman! It is peaceful, it can wait: but all
action has derived some purpose from being the road
and means thither,—and must be done well and
perfectly.
The repose of the great stream!
Consecration of
the smallest thing. All unrest, and violent longing,
all loathing should be presented in the third part


## p. 280 (#300) ############################################

280 NOTES ON "THUS SPAKE ZARATHUSTRA”
and be overcome! The gentleness, and mildness,
&c. , in the first and second parts are both signs of a
power which is not yet self-reliant!
With the recovery of Zarathustra, Cæsar stands
there inexorable and kind :-the gulf separating
creation, goodncss, and wisdom is annihilated.
Clearness, peace, no exaggerated craving, happi-
ness in the moment which is properly occupied and
immortalised!
77
Zarathustra, Part III. : “I myself am happy. ”-
When he had taken leave of mankind he returned
unto himself. Like a cloud it vanishes from him.
The manner in which Superman must live: like an
Epicurean God.
Divine suffering is the substance of the third part
of Zarathustra. The human state of the legislator
is only brought forward as an example.
His intense love for his friends seems to him a
disease, once more he becomes peaceful.
When the invitations come he gently evades them.
78
In the fourth part it is necessary to say precisely
why it is that the time of the great noon has come:
It is really a description of the age given by means
of visits, but interpreted by Zarathustra.
In the fourth part it is necessary to say precisely
why “a chosen people” has first to be created :-
they are the lucky cases of nature as opposed to the
unlucky (exemplified by the visitors): only to them
—the lucky cases—is Zarathustra able to express
himself concerning ultimate problems, them alone


## p. 281 (#301) ############################################

NOTES ON "THUS SPAKE ZARATHUSTRA” 281
is he able to inspire with activity on behalf of this
theory. They are strong, healthy, hard and above
all noble enough for him to give them the hammer
with which to remould the whole world.
79
The unity in power of the creator, the lover and
the knight of knowledge.
80
Love alone shall judge—(the creative love which
forgets itself in its work).
81
Zarathustra can only dispense happiness once the
order of rank is established. Therefore this doctrine
must be taught first.
The order of rank develops into a system of
earthly dominion : the lords of the earth come last,
a new ruling caste. Here and there there arises
from them a perfectly Epicurean God, a Superman,
a transfigurer of existence.
The Superhuman's notion of the world. Dionysus.
Returning from these most strange of all pursuits
Zarathustra comes back with love to the narrowest
and smallest things,—he blesses all his experiences
and dies with a blessing on his lips.
82
From people who merely pray we must become
people who bless.
Printed at The DARIEN PRESS, Edinburgh.
19


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## p. (#303) ################################################

WORKS OF
FRIEDRICH NIETZSCHE
First complete and authorised English Translation
in 18 volumes, edited by Dr OSCAR LEVY
1.
THE BIRTH OF TRAGEDY.
Translated by William A. Haussmann, B. A. , Ph. D. , with Bio-
graphical Introduction by the Author's Sister, Portrait and
Facsimile. Cr 8vo, 230 pp. , 25. 6d. net. Second Edition.
One of the most discussed of Nietzsche's works, full of sparkling
thoughts and new ideas concerning the Greek drama, Goethe,
modern music, etc.
II.
EARLY GREEK PHILOSOPHY, AND
OTHER ESSAYS.
Translated by M. A. Mügge, Ph. D. Cr 8vo, 35. 6d. net.
Essays on Greek Philosophy, the Greek Slate, the Greek Woman,
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III. THE FUTURE OF OUR EDUCATIONAL
INSTITUTIONS.
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A series of lectures on modern European educational establish-
ments, with a comparison with those of ancient civilisation, and
suggestions for their improvement.
IV. THOUGHTS OUT OF SEASON, VOL. I.
Translated by A. M. Ludovici, with Editorial Note and General
Introduction to the Series. Cr 8vo, 25. 6d. net. Third Edition.
The essay on David Strauss is a protest against the pseudo-
culture of Germany, and the second essay is a complete analysis
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and writer.
V. THOUGHTS OUT OF SEASON, VOL. II.
Vol
Translated by Adrian Collins, M. A. Cr 8vo, 25. 6d. net. Second Ed.
The essay on history is a severe indictment of the over-valuation
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VI. HUMAN, ALL-TOO-HUMAN, VOL. I.
Translated by Helen Zimmern, with Introduction by J. M.
Kennedy. Cr 8vo, 5s. net.
Second Edition.
This book brought its author into the forefront of modern
thought. It is specially noteworthy as his first attack against
the morality of modern Europe.


## p. (#304) ################################################

OTHER NIETZSCHEAN LITERATURE
WORKS OF FRIEDRICH NIETZSCHE
continued
VII.
HUMAN, ALL-TOO-HUMAN, VOL. II.
Translated, with Introduction, by Paul V. Cohn, B. A. 55. net.
Nietzsche has cast off the fetters of Wagner and Schopenhauer,
and is beginning to find himself. The book consists of hundreds
of finely-chiselled aphorisms, many of which, like those on
Milton, Laurence Sterne, and Shakespeare, are interesting to all
English readers.
VIII.
THE CASE OF WAGNER.
Translated by A. M. Ludovici. Cr8vo, 35. 6d. net. Third Edition.
These two pamphlets consist of Nietzsche's criticism of all that
Wagnerism meant. They are not an attack on Wagner the
man, but on Wagnerism and the Wagnerite, as symptoms of
the ill-health and degeneracy of modern Art and modern Life.
This volume likewise contains a collection of aphorisms entitled
“We Philologists,” in which Nietzsche attacks modern classical
education.
IX.
THE DAWN OF DAY.
Translated, with Introduction, by J. M. Kennedy. 408 pp. , 55. net.
Music, art, sociology, Christianity, and Indian philosophy are a
few of the subjects treated in this book, which is most important
as containing a lucid explanation of Nietzsche's theories on race
questions. There is also to be found in it one of the most
masterly pieces of criticism that Nietzsche ever penned, viz. , the
long analysis of the character of the Apostle Paul.
*X.
THE JOYFUL WISDOM.
Translated, with Introduction, by Thomas Common. Cr 8vo,
350 pp. , 5s. net.
This book shows traces of mental exuberance and depth of pene-
tration unusual even for Nietzsche. The fourth book, entitled
“Sanctus Januarius," and the fifth, entitled “We Fearless Ones,
contain some of the maturest wisdom of Nietzsche, expressed in
a most tender and delicate form.
3
*XI.
THUS SPAKE ZARATHUSTRA.
Revised Translation by T. Common, with Introduction by Mrs
Foerster-Nietzsche, and Commentary by A. M. Ludovici. Cr
8vo, 490 pp. , 6s. net.
Third Edition.
An entirely new translation of this celebrated book, in which the
constructive element of Nietzsche's philosophy begins to appear,
containing the fourth section of the work, which is little known
to English readers.


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OTHER NIETZSCHEAN LITERATURE
WORKS OF FRIEDRICH
FRIEDRICH NIETZSCHE
continued
*XII. BEYOND GOOD AND EVIL.
Translated by Helen Zimmern, with Introduction by T. Common.
Cr 8vo, 276 pp. , 35. 6d. net.
Third Edition.
One of the most characteristic and most brilliant of the works of
Nietzsche, containing aphorisms, principally on the morality of
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ideas of the Zarathustra.
XIII. THE GENEALOGY OF MORALS.
Translated by Horace B. Samuel, M. A. Cr 8vo, 35. 6d. net,
232 pp.
Second Edition.
Contains Nietzsche's celebrated exposition of the origin of sin
and punishment and the gradual development of the theory of
original sin, leading up to a severe denunciation of Christian
morality.
XIV. THE WILL TO POWER, VOL. I.
Translated by A. M. Ludovici. Cr 8vo, 55. net. Third Edition.
The two volumes of “The Will to Power" were destined to be
Nietzsche's greatest theoretical and philosophical prose work,
which, unfortunately, was never completed by its author. The
criticism of Religion and Morality found in this volume gives a
proof of Nietzsche's tolerant attitude towards Christianity, which
he wished not to eradicate, but to keep within its proper limits
as a religion for the people.
*XV. THE WILL TO POWER, VOL. II.
Translated by A. M. Ludovici. Cr 8vo, 5s. net. Second Edition,
This contains Nietzsche's view of Science. The first part of this
volume contains Nietzsche's research into the “Will to Power
in Nature," and has from the date of its appearance aroused the
interest of many men of science. The second half of this volume
is one of the most valuable productions of Nietzsche, containing,
as it does, his views on breeding and discipline, eugenics and
race-regeneration. Chapters are devoted to Dionysus and the
Eternal Recurrence.
*XVI. THE TWILIGHT OF IDOLS, THE ANTI-
CHRIST, ETERNAL RECURRENCE.
Translated by A. M.