Translated
by Helen
Zimmern, with Introduction by J.
Zimmern, with Introduction by J.
Nietzsche - v06 - Human All-Too-Human - a
Whole
centuries, however, have been lived under the
influence of those childlike presuppositions, and
out of them have flowed the mightiest sources
of human strength. The countless numbers who
## p. 403 (#596) ############################################
398 HUMAN, ALL-TOO-HUMAN.
sacrificed themselves for their convictions believed
they were doing it for the sake of absolute truth.
They were all wrong, however; probably no one
has ever sacrificed himself for Truth; at least, the
dogmatic expression of the faith of any such person
has been unscientific or only partly scientific. But
really, people wanted to carry their point because
they believed that they must be in the right. To
allow their belief to be wrested from them prob-
ably meant calling in question their eternal salva-
tion. In an affair of such extreme importance
the "will" was too audibly the prompter of the
intellect. The presupposition of every believer
of every shade of belief has been that he could not
be confuted. ; if the counter-arguments happened
to be very strong, it always remained for him to
decry intellect generally, and, perhaps, even to set
up the "credo quia absurdum est" as the standard
of extreme fanaticism. It is not the struggle of
opinions that has made history so turbulent; but
the struggle of belief in opinions,—that is to say, of
convictions. If all those who thought so highly
of their convictions, who made sacrifices of all
kinds for them, and spared neither honour, body,
nor life in their service, had only devoted half of
their energy to examining their right to adhere to
this or that conviction and by what road they
arrived at it, how peaceable would the history of
mankind now appear! How much more know-
ledge would there be! All the cruel scenes in
connection with the persecution of heretics of all
kinds would have been avoided, for two reasons:
firstly, because the inquisitors would above'all have
## p. 403 (#597) ############################################
MAN ALONE BY HIMSELF. 399
inquired of themselves, and would have recognised
the presumption of defending absolute truth; and
secondly, because the heretics themselves would,
after examination, have taken no more interest in
such badly established doctrines as those of all
religious sectarians and " orthodox" believers.
631.
From the ages in which it was customary to
believe in the possession of absolute truth, people
have inherited a profound dislike of all sceptical
and relative attitudes with regard to questions of
knowledge; they mostly prefer to acquiesce, for
good or evil, in the convictions of those in
authority (fathers, friends, teachers, princes), and
they have a kind of remorse of conscience when
they do not do so. This tendency is quite com-
prehensible, and its results furnish no ground for
condemnation of the course of the development
of human reason. The scientific spirit in man,
however, has gradually to bring to maturity the
virtue of cautious forbearance, the wise modera-
tion, which is better known in practical than in
theoretical life, and which, for instance, Goethe
has represented in "Antonio," as an object of
provocation for all Tassos,—that is to say, for
unscientific and at the same time inactive natures.
The man of convictions has in himself the right
not to comprehend the man of cautious thought,
the theoretical Antonio; the scientific man, on the
other hand, has no right to blame the former on
that account, he takes no notice thereof, and
## p. 403 (#598) ############################################
400 HUMAN, ALL-TOO-HUMAN.
knows, moreover, that in certain cases the former
will yet cling to him, as Tasso finally clung to
Antonio.
632.
He who has not passed through different
phases of conviction, but sticks to the faith in
whose net he was first caught, is, under all circum-
stances, just on account of this unchangeableness,
a representative of atavistic culture; in accordance
with this lack of culture (which always pre- ,
supposes plasticity for culture), he is severe, un-
intelligent, unteachable, without liberality, an ever
suspicious person, an unscrupulous person who
has recourse to all expedients for enforcing his
opinions because he cannot conceive that there
must be other opinions; he is, in such respects,
perhaps a source of strength, and even wholesome
in cultures that have become too emancipated and
languid, but only because he strongly incites to
opposition: for thereby the delicate organisation
of the new culture, which is forced to struggle
with him, becomes strong itself.
633.
In essential respects we are still the same men
as those of the time of the Reformation; how
could it be otherwise? But the fact that we
no longer allow ourselves certain means for pro-
moting the triumph of our opinions distinguishes
us from that age, and proves that we belong to
a higher culture. He who still combats and
overthrows opinions with calumnies and outbursts
## p. 403 (#599) ############################################
MAN ALONE BY HIMSELF. 4OI
of rage, after the manner of the Reformation men,
obviously betrays the fact that he would have
burnt his adversaries had he lived in other times,
and that he would have resorted to all the
methods of the Inquisition if he had been an
opponent of the Reformation. The Inquisition
was rational at that time; for it represented
nothing else than the universal application of
martial law, which had to be proclaimed through-
out the entire domain of the Church, and which,
like all martial law, gave a right to the extremest
methods, under the presupposition, of course,
(which we now no longer share with those people),
that the Church possessed truth and had to preserve
it at all costs, and at any sacrifice, for the salvation
of mankind. Now, however, one does not so
readily concede to any one that he possesses the
truth; strict methods of investigation have diffused
enough of distrust and precaution, so that every
one who violently advocates opinions in word and
deed is looked upon as an enemy of our modern
culture, or, at least, as an atavist. As a matter
of fact the pathos that man possesses truth is
now of very little consequence in comparison with
the certainly milder and less noisy pathos of the
search for truth, which is never weary of learning
afresh and examining anew.
634.
Moreover, the methodical search for truth is
itself the outcome of those ages in which con-
victions were at war with each other. If the
vol. 1. 2C
## p. 403 (#600) ############################################
402 HUMAN, ALL-TOO-HUMAN.
individual had not cared about his "truth," that
is to say, about carrying his point, there would
have been no method of investigation; thus,
however, by the eternal struggle of the claims of
different individuals to absolute truth, people went
on step by step to find irrefragable principles
according to which the rights of the claims could
be tested and the dispute settled. At first people
decided according to authorities; later on they
criticised one another's ways and means of finding
the presumed truth; in the interval there was a
period when people deduced the consequences of
the adverse theory, and perhaps found them to be
productive of injury and unhappiness; from which
it was then to be inferred by every one that the
conviction of the adversary involved an error.
The personal struggle of the thinker at last so
sharpened his methods that real truths could be
discovered, and the mistakes of former methods
exposed before the eyes of all.
635.
On the whole, scientific methods are at least
as important results of investigation as any other
results, for the scientific spirit is based upon a
knowledge of method, and if the methods were
lost, all the results of science could not prevent
the renewed prevalence of superstition and
absurdity. Clever people may learn as much as
they like of the results of science, but one still
notices in their conversation, and especially in
the hypotheses they make, that they lack the
## p. 403 (#601) ############################################
MAN ALONE BY HIMSELF. 403
scientific spirit; they have not the instinctive
distrust of the devious courses of thinking which,
in consequence of long training, has taken root
in the soul of every scientific man. It is enough
for them to find any kind of hypothesis on a
subject, they are then all on fire for it, and
imagine the matter is thereby settled. To have
an opinion is with them equivalent to immedi-
ately becoming fanatical for it, and finally taking
it to heart as a conviction. In the case of
an unexplained matter they become heated for
the first idea that comes into their head which
has any resemblance to an explanation—a course
from which the worst results constantly follow,
especially in the field of politics. On that ac-
count everybody should nowadays have become
thoroughly acquainted with at least one science,
for then surely he knows what is meant by
method, and how necessary is the extremest
carefulness. To women in particular this advice
is to be given at present; as to those who are
irretrievably the victims of all hypotheses, especi-
ally when these have the appearance of being
witty, attractive, enlivening, and invigorating.
Indeed, on close inspection one sees that by far
the greater number of educated people still desire
convictions from a thinker and nothing but con-
victions, and that only a small minority want
certainty. The former want to be forcibly carried
away in order thereby to obtain an increase of
strength; the latter few have the real interest
which disregards personal advantages and the
increase of strength also. The former class, who
## p. 404 (#602) ############################################
404 HUMAN, ALL-TOO-HUMAN.
greatly predominate, are always reckoned upon
when the thinker comports himself and labels
himself as a genius, and thus views himself as a
higher being to whom authority belongs. In so
far as genius of this kind upholds the ardour of
convictions, and arouses distrust of the cautious
and modest spirit of science, it is an enemy of
truth, however much it may think itself the
wooer thereof.
636.
There is, certainly, also an entirely different
species of genius, that of justice; and I cannot
make up my mind to estimate it lower than any
kind of philosophical, political, or artistic genius.
Its peculiarity is to go, with heartfelt aversion, out
of the way of everything that blinds and confuses
people's judgment of things; it is consequently
an adversary of convictions, for it wants to give
their own to all, whether they be living or dead,
real or imaginary—and for that purpose it must
know thoroughly; it therefore places everything
in the best light and goes around it with careful
eyes. Finally, it will even give to its adversary
the blind or short-sighted "conviction" (as men
call it,—among women it is called "faith "), what
is due to conviction—for the sake of truth.
637.
Opinions evolve out of passions; indolence of
intellect allows those to congeal into convictions.
He, however, who is conscious of himself as a
free, restless, lively spirit, can prevent this conge-
## p. 405 (#603) ############################################
MAN ALONE BY HIMSELF. 405
lation by constant change; and if he is altogether
a thinking snowball, he will not have opinions in
his head at all, but only certainties and properly
estimated probabilities. But we, who are of a
mixed nature, alternately inspired with ardour
and chilled through and through by the intellect,
want to kneel before justice, as the only goddess
we acknowledge. The Jire in us generally makes
us unjust, and impure in the eyes of our goddess;
in this condition we are not permitted to take
her hand, and the serious smile of her approval
never rests upon us. We reverence her as the
veiled Isis of our life; with shame we offer her
our pain as penance and sacrifice when the fire
threatens to burn and consume us. It is the
intellect that saves us from being utterly burnt and
reduced to ashes; it occasionally drags us away
from the sacrificial altar of justice or enwraps us
in a garment of asbestos. Liberated from the
fire, and impelled by the intellect, we then pass
from opinion to opinion, through the change of
parties, as noble betrayers of all things that can
in any way be betrayed—and nevertheless with-
out a feeling of guilt.
638.
The Wanderer. —He who has attained in-
tellectual emancipation to any extent cannot, for
a long time, regard himself otherwise than as a
wanderer on the face of the earth—and not even
as a traveller towards a final goal, for there is no
such thing. But he certainly wants to observe and
## p. 405 (#604) ############################################
404 HUMAN, ALL-TOO-HUMAN.
greatly predominate, are always reckoned upon
when the thinker comports himself and labels
himself as a genius, and thus views himself as a
higher being to whom authority belongs. In so
far as genius of this kind upholds the ardour of
convictions, and arouses distrust of the cautious
and modest spirit of science, it is an enemy of
truth, however much it may think itself the
wooer thereof.
636.
There is, certainly, also an entirely different
species of genius, that of justice; and I cannot
make up my mind to estimate it lower than any
kind of philosophical, political, or artistic genius.
Its peculiarity is to go, with heartfelt aversion, out
of the way of everything that blinds and confuses
people's judgment of things; it is consequently
an adversary of convictions, for it wants to give
their own to all, whether they be living or dead,
real or imaginary—and for that purpose it must
know thoroughly; it therefore places everything
in the best light and goes around it with careful
eyes. Finally, it will even give to its adversary
the blind or short-sighted "conviction" (as men
call it,—among women it is called "faith "), what
is due to conviction—for the sake of truth,
637.
Opinions evolve out of passions; indolence of
intellect allows those to congeal into convictions.
He, however, who is conscious of himself as a
free, restless, lively spirit, can prevent this conge-
## p. 405 (#605) ############################################
MAN ALONE BY HIMSELF. 405
lation by constant change; and if he is altogether
a thinking snowball, he will not have opinions in
his head at all, but only certainties and properly
estimated probabilities. But we, who are of a
mixed nature, alternately inspired with ardour
and chilled through and through by the intellect,
want to kneel before justice, as the only goddess
we acknowledge. The fire in us generally makes
us unjust, and impure in the eyes of our goddess;
in this condition we are not permitted to take
her hand, and the serious smile of her approval
never rests upon us. We reverence her as the
veiled Isis of our life; with shame we offer her
our pain as penance and sacrifice when the fire
threatens to burn and consume us. It is the
intellect that saves us from being utterly burnt and
reduced to ashes; it occasionally drags us away
from the sacrificial altar of justice or enwraps us
in a garment of asbestos. Liberated from the
fire, and impelled by the intellect, we then pass
from opinion to opinion, through the change of
parties, as noble betrayers of all things that can
in any way be betrayed—and nevertheless with-
out a feeling of guilt.
638.
The Wanderer. —He who has attained in-
tellectual emancipation to any extent cannot, for
a long time, regard himself otherwise than as a
wanderer on the face of the earth—and not even
as a traveller towards a final goal, for there is no
such thing. But he certainly wants to observe and
## p. 405 (#606) ############################################
404 HUMAN, ALL-TOO-HUMAN.
greatly predominate, are always reckoned upon
when the thinker comports himself and labels
himself as a genius, and thus views himself as a
higher being to whom authority belongs. In so
far as genius of this kind upholds the ardour of
convictions, and arouses distrust of the cautious
and modest spirit of science, it is an enemy of
truth, however much it may think itself the
wooer thereof.
636.
There is, certainly, also an entirely different
species of genius, that of justice; and I cannot
make up my mind to estimate it lower than any
kind of philosophical, political, or artistic genius.
Its peculiarity is to go, with heartfelt aversion, out
of the way of everything that blinds and confuses
people's judgment of things; it is consequently
an adversary of convictions, for it wants to give
their own to all, whether they be living or dead,
real or imaginary—and for that purpose it must
know thoroughly; it therefore places everything
in the best light and goes around it with careful
eyes. Finally, it will even give to its adversary
the blind or short-sighted "conviction" (as men
call it,—among women it is called "faith "), what
is due to conviction—for the sake of truth.
637-
Opinions evolve out of passions; indolence of
intellect allows those to congeal into convictions.
He, however, who is conscious of himself as a
free, restless, lively spirit, can prevent this conge-
## p. 405 (#607) ############################################
MAN ALONE BY HIMSELF. 405
lation by constant change; and if he is altogether
a thinking snowball, he will not have opinions in
his head at all, but only certainties and properly
estimated probabilities. But we, who are of a
mixed nature, alternately inspired with ardour
and chilled through and through by the intellect,
want to kneel before justice, as the only goddess
we acknowledge. The yzr^ in us generally makes
us unjust, and impure in the eyes of our goddess;
in this condition we are not permitted to take
her hand, and the serious smile of her approval
never rests upon us. We reverence her as the
veiled Isis of our life; with shame we offer her
our pain as penance and sacrifice when the fire
threatens to burn and consume us. It is the
intellect that saves us from being utterly burnt and
reduced to ashes; it occasionally drags us away
from the sacrificial altar of justice or enwraps us
in a garment of asbestos. Liberated from the
fire, and impelled by the intellect, we then pass
from opinion to opinion, through the change of
parties, as noble betrayers of all things that can
in any way be betrayed—and nevertheless with-
out a feeling of guilt.
638.
The Wanderer. —He who has attained in-
tellectual emancipation to any extent cannot, for
a long time, regard himself otherwise than as a
wanderer on the face of the earth—and not even
as a traveller towards a final goal, for there is no
such thing. But he certainly wants to observe and
## p. 406 (#608) ############################################
406 HUMAN, ALL-TOO-HUMAN.
keep his eyes open to whatever actually happens
lin the world; therefore he cannot attach his
heart too firmly to anything individual; he must
'have in himself something wandering that takes
pleasure in change and transitoriness. To be
sure such a man will have bad nights, when he
is weary and finds the gates of the town that
should offer him rest closed; perhaps he may
also find that, as in the East, the desert reaches
to the gates, that wild beasts howl far and near,
that a strong wind arises, and that robbers take
away his beasts of burden. Then the dreadful
night closes over him like a second desert upon
the desert, and his heart grows weary of wander-
ing. Then when the morning sun rises upon
him, glowing like a Deity of anger, when the
town is opened, he sees perhaps in the faces of
the dwellers therein still more desert, uncleanli-
ness, deceit, and insecurity than outside the gates
—and the day is almost worse than the night.
Thus it may occasionally happen to the wanderer;
but then there come as compensation the delight-
ful mornings of other lands and days, when already
in the grey of the dawn he sees the throng of
muses dancing by, close to him, in the mist of
the mountain; when afterwards, in the symmetry
of his ante-meridian soul, he strolls silently under
the trees, out of whose crests and leafy hiding-
places all manner of good and bright things are
flung to him, the gifts of all the free spirits who
are at home in mountains, forests, and solitudes,
and who, like himself, alternately merry and
thoughtful, are wanderers and philosophers. Born
## p. 407 (#609) ############################################
MAN ALONE BY HIMSELF. 407
of the secrets of the early dawn, they ponder the
question how the day, between the hours of ten
and twelve, can have such a pure, transparent,
and gloriously cheerful countenance: they seek
the ante-meridian philosophy.
## p. 408 (#610) ############################################
## p. 409 (#611) ############################################
AN EPODE.
AMONG FRIENDS.
(Translatedby T. COMMON. )
Nice, when mute we lie a-dreaming,
Nicer still when we are laughing,
'Neath the sky heaven's chariot speeding,
On the moss the book a-reading,
Sweetly loud with friends all laughing
Joyous, with white teeth a-gleaming.
Do I well, we're mute and humble;
Do I ill—we'll laugh exceeding;
Make it worse and worse, unheeding,
Worse proceeding, more laughs needing,
Till into the grave we stumble.
Friends! Yea! so shall it obtain?
Amen! Till we meet again.
II.
No excuses need be started!
Give, ye glad ones, open hearted,
## p. 410 (#612) ############################################
4IO HUMAN, ALL-TOO-HUMAN.
To this foolish book before you
Ear and heart and lodging meet;
Trust me, 'twas not meant to bore you,
Though of folly I may treat!
What I find, seek, and am needing,
Was it e'er in book for reading?
Honour now fools in my name,
Learn from out this book by reading
How "our sense" from reason came.
Thus, my friends, shall it obtain?
Amen! Till we meet again.
## p. (#613) ################################################
THE WORKS OF
FRIEDRICH NIETZSCHE.
First Complete and Authorised English Translation, in 18 Volumes.
Edited by Dr. OSCAR LEVY.
Now Ready.
THOUGHTS OUT OF SEASON, Vol. I. Translated by
A. M. Ludovici, with Editorial Note and General Introduction to the
Series, as. 6d. net.
THOUGHTS OUT OF SEASON, Vol. II. Translated, with
Introduction, by Adrian Collins, M. A. as. 6d. net.
THE BIRTH OF TRAGEDY. Translated by William
A. Haussmann, B. A. , Ph. D. , with Biographical Introduction by the
Author's Sister, Portrait and Facsimile, as. 6d. net.
THUS SPAKE ZARATHUSTRA. Revised Translation
by T. Common, with Introduction by Mrs. Fosrster-Nietzsche, and
Commentary by A. M. Ludovici. 6s. net.
BEYOND GOOD AND EVIL. Translated by Helen
Zimmkrn, with Introduction by T. Common. Second Edition. 3s. 6d. net
THE FUTURE OF OUR EDUCATIONAL INSTITU-
TIONS. Translated, with Introduction, by J. M. Kennedy, as. 6d.
net.
HUMAN, ALL-TOO-HUMAN, Vol. I.
Translated by Helen
Zimmern, with Introduction by J. M. Kennedy. 5s. net.
THE WILL TO POWER, Vol. I. Translated, with In-
troduction, by A. M. Ludovici. 5s. net.
Ready Spring 1910.
THE GENEALOGY OF MORALS. Translated, with In-
troduction, by Horace B. Samuel, M. A. 3s. 6d. net.
HUMAN, ALL-TOO-HUMAN, Vol. II. Translated, with
Introduction, by J. M. Kennedy. 5s. net.
THE WILL TO POWER, Vol. II. Translated, with In-
troduction, by A. M. Ludovici. 5s. net.
THE JOYFUL WISDOM. Translated, with Introduction,
by Thomas Common. 5s. net.
THE DAWN OF DAY. Translated, with Introduction, by
J. M. Kennedy. 5s. net.
Ready Autumn 1910.
The Case of Wagner; Nietzsche contra Wagner;
Poems, etc.
The Antichrist, etc.
We Philologists, etc.
Various Essays and Fragments.
Ecce Homo. (The celebrated Autobiography. )
T. N. FOULIS, 15 Frederick Street, Edinburgh; and
21 Paternoster Square, London, E. C.
## p. (#614) ################################################
OTHER NIETZSCHEAN LITERATURE
ON THE TRACKS OF LIFE:
THE IMMORALITY OF MORALITY.
Translated from the Italian of Leo G. Sera by
J. M. Kennedy.
With an Introduction by Dr. Oscar Levy.
is. 6d. net.
(John Lane. )
Dr. Sera is a physician who has deeply studied literature
and historical science, and the object of his book is, in the
opening words of the preface : "To establish our conception
of social life on its original basis. " The author adduces
many new and startling theories in regard to the questions he
treats of in support of his views. He holds that the diffusion
of democratic principles is vulgarising science and art, and
that present social conditions, especially work and Christian
teaching, are leading to the intellectual and moral degen-
eration of the race. Stimulating chapters on Stendhal,
Nietzsche, Goethe, The Origin of Society, Work, and the
Aristocratic Ideal, show current opinions of Genius, Aristo-
cracy, Democracy, Sport, and Sexuality in a new light.
Scientific thought is put upon a new basis more in conformity
with modern Continental views. The audacity of Dr.
Sera's theories has evoked much discussion in England and
on the Continent; and his work is certain to appeal to all
serious thinkers, and to students of modern moral problems.
"There are a host of points which Dr. Sera makes which it would
be well if our social conventionalists would consider. For one
thing, his philosophy is based on what men really do and think, as
apart from their professions. "—Sunday Times.
"Written with a vigour and freshness rarely met with in works of
this character, few readers could peruse the volume without intel-
lectual quickening and expansion. "—Western Morning News.
"A vigorously written bit of work, packed full of shrewd
thinking. "—Birmingham Post.
'' The volume contains many obiter dicta of great shrewdness,
and of particular value to our own race. "—Globe.
## p. (#615) ################################################
OTHER NIETZSCHEAN LITERATURE
WHO IS TO BE MASTER OF
THE WORLD?
An Introduction to the Philosophy of Friedrich Nietzsche,
By A. M. LUDOVICI.
With a Preface by Dr. Oscar Levy.
Crown 8vo, 216 pages, 2s. 6d. net.
(T. N. Foulis. )
In this book the author has made a plain and lucid
statement of Nietzsche's views. The work embodies the
Three Lectures recently given at University College,
London, and other matter besides—together with copious
references to the numerous philosophers, historians, and
scientists who may be said to have led up to Friedrich
Nietzsche's position.
"The lectures are well worth reading, as showing what Nietzsche-
anism really means. "—Glasgow Herald.
"If this little book does not impel some young and gallant spirits
to the works of the philosopher, I shall be surprised. . . . Mr.
Ludovici shows such clearness, method, constructive art, as belong
to a master of exposition. "—Westminster Gazette.
THE REVIVAL OF ARISTOCRACY.
By Dr. OSCAR LEVY.
35. 6d. net.
(Probsthain. )
A fierce indictment of the philosophy of the nineteenth
century, and of the events which led to it. Special chapters
are devoted to Napoleon, Stendhal, Goethe, and Nietzsche.
"The ablest exposition of Nietzscheanism that has yet appeared. "
—Manchester Guardian.
"Here we see the philosophy of Nietzsche put into a concentrated
form, and set forth by a clever and biting pen. "—Glasgow Herald.
## p. (#616) ################################################
OTHER NIETZSCHEAN LITERATURE
THE QUINTESSENCE OF
NIETZSCHE.
By J. M. KENNEDY.
370 pp. , 6s. net.
(T. Werner Laurie. )
This book is valuable as giving not only the first full
account in English of Nietzsche's complete works, includ-
ing the recently published writings and fragments, but
also as the first application of the German philosopher's
principles to English politics, the Church of England,
Socialism, Democracy, and to British Institutions in
general. The publication of the fragmentary works and
letters has thrown new light on Nietzsche's opinions
concerning love, woman, and marriage, all of which are
referred to or cited in the course of the work. Quotations
are given from all Nietzsche's writings, no work of the
philosopher being left unmentioned. For the chapters
dealing with Nietzsche's life, studies, travels, etc. , ample
use has been made of the newly issued autobiography,
"Ecce Homo," from which several quotations are given.
The volume is tastefully illustrated, and is further pro-
vided with a short bibliography and a full index.
NIETZSCHE IN OUTLINE AND APHORISM. By
A. R. Orage, Editor of The New Age. 176 pages. Fcap. 8vo,
as. 6d. net. (T. N. Foulis. )
"Mr. Orage has made his selection with care and judgment. His book gives
an excellent summary of Nietzsche's teaching, which many will be glad to
possess. "—Nation.
NIETZSCHE, The Dionysian Spirit of the Age. By A. R.
Orage. With Portrait. 83 pages. Crown 8vo, boards, is. net. (T. N
Foulis. )
"This little book on Nietzsche is badly wanted in England . . . very inter-
esting and readable. "—Fabian News.
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A
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1
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THE UNIVERSITY OF MICHIGAN
- DATE Due
DEcoz 1985
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rrj
/
HV1295. K852 K843 1987
Chitwood, Dolly.
For the sake of a child
Dolly Chltwood, Kevin Cool
illustrations by Kevin Co
Frances Shoaf. Sacrament
C1987.
252 p. : 111. ; 21 cm.
1. KulDahar Kids' Home
2. Orphanages—India—Kul
Kevin. II. Jenkins. Delo
362. 7/3
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OF MICHIGAN
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;05
;0
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HV1295. K852 K843 1987
Chltwood, Dolly.
For the sake of a child
Dolly Chltwood, Kevin Coo!
Illustrations by Kevin Co
Frances Shoaf. Sacrament
d987.
252 D. : 111- :21 cm.
1. Kuioahar Kids' Home
2. Orphanages—India—Kul
Kevin. II. Jenkins.
centuries, however, have been lived under the
influence of those childlike presuppositions, and
out of them have flowed the mightiest sources
of human strength. The countless numbers who
## p. 403 (#596) ############################################
398 HUMAN, ALL-TOO-HUMAN.
sacrificed themselves for their convictions believed
they were doing it for the sake of absolute truth.
They were all wrong, however; probably no one
has ever sacrificed himself for Truth; at least, the
dogmatic expression of the faith of any such person
has been unscientific or only partly scientific. But
really, people wanted to carry their point because
they believed that they must be in the right. To
allow their belief to be wrested from them prob-
ably meant calling in question their eternal salva-
tion. In an affair of such extreme importance
the "will" was too audibly the prompter of the
intellect. The presupposition of every believer
of every shade of belief has been that he could not
be confuted. ; if the counter-arguments happened
to be very strong, it always remained for him to
decry intellect generally, and, perhaps, even to set
up the "credo quia absurdum est" as the standard
of extreme fanaticism. It is not the struggle of
opinions that has made history so turbulent; but
the struggle of belief in opinions,—that is to say, of
convictions. If all those who thought so highly
of their convictions, who made sacrifices of all
kinds for them, and spared neither honour, body,
nor life in their service, had only devoted half of
their energy to examining their right to adhere to
this or that conviction and by what road they
arrived at it, how peaceable would the history of
mankind now appear! How much more know-
ledge would there be! All the cruel scenes in
connection with the persecution of heretics of all
kinds would have been avoided, for two reasons:
firstly, because the inquisitors would above'all have
## p. 403 (#597) ############################################
MAN ALONE BY HIMSELF. 399
inquired of themselves, and would have recognised
the presumption of defending absolute truth; and
secondly, because the heretics themselves would,
after examination, have taken no more interest in
such badly established doctrines as those of all
religious sectarians and " orthodox" believers.
631.
From the ages in which it was customary to
believe in the possession of absolute truth, people
have inherited a profound dislike of all sceptical
and relative attitudes with regard to questions of
knowledge; they mostly prefer to acquiesce, for
good or evil, in the convictions of those in
authority (fathers, friends, teachers, princes), and
they have a kind of remorse of conscience when
they do not do so. This tendency is quite com-
prehensible, and its results furnish no ground for
condemnation of the course of the development
of human reason. The scientific spirit in man,
however, has gradually to bring to maturity the
virtue of cautious forbearance, the wise modera-
tion, which is better known in practical than in
theoretical life, and which, for instance, Goethe
has represented in "Antonio," as an object of
provocation for all Tassos,—that is to say, for
unscientific and at the same time inactive natures.
The man of convictions has in himself the right
not to comprehend the man of cautious thought,
the theoretical Antonio; the scientific man, on the
other hand, has no right to blame the former on
that account, he takes no notice thereof, and
## p. 403 (#598) ############################################
400 HUMAN, ALL-TOO-HUMAN.
knows, moreover, that in certain cases the former
will yet cling to him, as Tasso finally clung to
Antonio.
632.
He who has not passed through different
phases of conviction, but sticks to the faith in
whose net he was first caught, is, under all circum-
stances, just on account of this unchangeableness,
a representative of atavistic culture; in accordance
with this lack of culture (which always pre- ,
supposes plasticity for culture), he is severe, un-
intelligent, unteachable, without liberality, an ever
suspicious person, an unscrupulous person who
has recourse to all expedients for enforcing his
opinions because he cannot conceive that there
must be other opinions; he is, in such respects,
perhaps a source of strength, and even wholesome
in cultures that have become too emancipated and
languid, but only because he strongly incites to
opposition: for thereby the delicate organisation
of the new culture, which is forced to struggle
with him, becomes strong itself.
633.
In essential respects we are still the same men
as those of the time of the Reformation; how
could it be otherwise? But the fact that we
no longer allow ourselves certain means for pro-
moting the triumph of our opinions distinguishes
us from that age, and proves that we belong to
a higher culture. He who still combats and
overthrows opinions with calumnies and outbursts
## p. 403 (#599) ############################################
MAN ALONE BY HIMSELF. 4OI
of rage, after the manner of the Reformation men,
obviously betrays the fact that he would have
burnt his adversaries had he lived in other times,
and that he would have resorted to all the
methods of the Inquisition if he had been an
opponent of the Reformation. The Inquisition
was rational at that time; for it represented
nothing else than the universal application of
martial law, which had to be proclaimed through-
out the entire domain of the Church, and which,
like all martial law, gave a right to the extremest
methods, under the presupposition, of course,
(which we now no longer share with those people),
that the Church possessed truth and had to preserve
it at all costs, and at any sacrifice, for the salvation
of mankind. Now, however, one does not so
readily concede to any one that he possesses the
truth; strict methods of investigation have diffused
enough of distrust and precaution, so that every
one who violently advocates opinions in word and
deed is looked upon as an enemy of our modern
culture, or, at least, as an atavist. As a matter
of fact the pathos that man possesses truth is
now of very little consequence in comparison with
the certainly milder and less noisy pathos of the
search for truth, which is never weary of learning
afresh and examining anew.
634.
Moreover, the methodical search for truth is
itself the outcome of those ages in which con-
victions were at war with each other. If the
vol. 1. 2C
## p. 403 (#600) ############################################
402 HUMAN, ALL-TOO-HUMAN.
individual had not cared about his "truth," that
is to say, about carrying his point, there would
have been no method of investigation; thus,
however, by the eternal struggle of the claims of
different individuals to absolute truth, people went
on step by step to find irrefragable principles
according to which the rights of the claims could
be tested and the dispute settled. At first people
decided according to authorities; later on they
criticised one another's ways and means of finding
the presumed truth; in the interval there was a
period when people deduced the consequences of
the adverse theory, and perhaps found them to be
productive of injury and unhappiness; from which
it was then to be inferred by every one that the
conviction of the adversary involved an error.
The personal struggle of the thinker at last so
sharpened his methods that real truths could be
discovered, and the mistakes of former methods
exposed before the eyes of all.
635.
On the whole, scientific methods are at least
as important results of investigation as any other
results, for the scientific spirit is based upon a
knowledge of method, and if the methods were
lost, all the results of science could not prevent
the renewed prevalence of superstition and
absurdity. Clever people may learn as much as
they like of the results of science, but one still
notices in their conversation, and especially in
the hypotheses they make, that they lack the
## p. 403 (#601) ############################################
MAN ALONE BY HIMSELF. 403
scientific spirit; they have not the instinctive
distrust of the devious courses of thinking which,
in consequence of long training, has taken root
in the soul of every scientific man. It is enough
for them to find any kind of hypothesis on a
subject, they are then all on fire for it, and
imagine the matter is thereby settled. To have
an opinion is with them equivalent to immedi-
ately becoming fanatical for it, and finally taking
it to heart as a conviction. In the case of
an unexplained matter they become heated for
the first idea that comes into their head which
has any resemblance to an explanation—a course
from which the worst results constantly follow,
especially in the field of politics. On that ac-
count everybody should nowadays have become
thoroughly acquainted with at least one science,
for then surely he knows what is meant by
method, and how necessary is the extremest
carefulness. To women in particular this advice
is to be given at present; as to those who are
irretrievably the victims of all hypotheses, especi-
ally when these have the appearance of being
witty, attractive, enlivening, and invigorating.
Indeed, on close inspection one sees that by far
the greater number of educated people still desire
convictions from a thinker and nothing but con-
victions, and that only a small minority want
certainty. The former want to be forcibly carried
away in order thereby to obtain an increase of
strength; the latter few have the real interest
which disregards personal advantages and the
increase of strength also. The former class, who
## p. 404 (#602) ############################################
404 HUMAN, ALL-TOO-HUMAN.
greatly predominate, are always reckoned upon
when the thinker comports himself and labels
himself as a genius, and thus views himself as a
higher being to whom authority belongs. In so
far as genius of this kind upholds the ardour of
convictions, and arouses distrust of the cautious
and modest spirit of science, it is an enemy of
truth, however much it may think itself the
wooer thereof.
636.
There is, certainly, also an entirely different
species of genius, that of justice; and I cannot
make up my mind to estimate it lower than any
kind of philosophical, political, or artistic genius.
Its peculiarity is to go, with heartfelt aversion, out
of the way of everything that blinds and confuses
people's judgment of things; it is consequently
an adversary of convictions, for it wants to give
their own to all, whether they be living or dead,
real or imaginary—and for that purpose it must
know thoroughly; it therefore places everything
in the best light and goes around it with careful
eyes. Finally, it will even give to its adversary
the blind or short-sighted "conviction" (as men
call it,—among women it is called "faith "), what
is due to conviction—for the sake of truth.
637.
Opinions evolve out of passions; indolence of
intellect allows those to congeal into convictions.
He, however, who is conscious of himself as a
free, restless, lively spirit, can prevent this conge-
## p. 405 (#603) ############################################
MAN ALONE BY HIMSELF. 405
lation by constant change; and if he is altogether
a thinking snowball, he will not have opinions in
his head at all, but only certainties and properly
estimated probabilities. But we, who are of a
mixed nature, alternately inspired with ardour
and chilled through and through by the intellect,
want to kneel before justice, as the only goddess
we acknowledge. The Jire in us generally makes
us unjust, and impure in the eyes of our goddess;
in this condition we are not permitted to take
her hand, and the serious smile of her approval
never rests upon us. We reverence her as the
veiled Isis of our life; with shame we offer her
our pain as penance and sacrifice when the fire
threatens to burn and consume us. It is the
intellect that saves us from being utterly burnt and
reduced to ashes; it occasionally drags us away
from the sacrificial altar of justice or enwraps us
in a garment of asbestos. Liberated from the
fire, and impelled by the intellect, we then pass
from opinion to opinion, through the change of
parties, as noble betrayers of all things that can
in any way be betrayed—and nevertheless with-
out a feeling of guilt.
638.
The Wanderer. —He who has attained in-
tellectual emancipation to any extent cannot, for
a long time, regard himself otherwise than as a
wanderer on the face of the earth—and not even
as a traveller towards a final goal, for there is no
such thing. But he certainly wants to observe and
## p. 405 (#604) ############################################
404 HUMAN, ALL-TOO-HUMAN.
greatly predominate, are always reckoned upon
when the thinker comports himself and labels
himself as a genius, and thus views himself as a
higher being to whom authority belongs. In so
far as genius of this kind upholds the ardour of
convictions, and arouses distrust of the cautious
and modest spirit of science, it is an enemy of
truth, however much it may think itself the
wooer thereof.
636.
There is, certainly, also an entirely different
species of genius, that of justice; and I cannot
make up my mind to estimate it lower than any
kind of philosophical, political, or artistic genius.
Its peculiarity is to go, with heartfelt aversion, out
of the way of everything that blinds and confuses
people's judgment of things; it is consequently
an adversary of convictions, for it wants to give
their own to all, whether they be living or dead,
real or imaginary—and for that purpose it must
know thoroughly; it therefore places everything
in the best light and goes around it with careful
eyes. Finally, it will even give to its adversary
the blind or short-sighted "conviction" (as men
call it,—among women it is called "faith "), what
is due to conviction—for the sake of truth,
637.
Opinions evolve out of passions; indolence of
intellect allows those to congeal into convictions.
He, however, who is conscious of himself as a
free, restless, lively spirit, can prevent this conge-
## p. 405 (#605) ############################################
MAN ALONE BY HIMSELF. 405
lation by constant change; and if he is altogether
a thinking snowball, he will not have opinions in
his head at all, but only certainties and properly
estimated probabilities. But we, who are of a
mixed nature, alternately inspired with ardour
and chilled through and through by the intellect,
want to kneel before justice, as the only goddess
we acknowledge. The fire in us generally makes
us unjust, and impure in the eyes of our goddess;
in this condition we are not permitted to take
her hand, and the serious smile of her approval
never rests upon us. We reverence her as the
veiled Isis of our life; with shame we offer her
our pain as penance and sacrifice when the fire
threatens to burn and consume us. It is the
intellect that saves us from being utterly burnt and
reduced to ashes; it occasionally drags us away
from the sacrificial altar of justice or enwraps us
in a garment of asbestos. Liberated from the
fire, and impelled by the intellect, we then pass
from opinion to opinion, through the change of
parties, as noble betrayers of all things that can
in any way be betrayed—and nevertheless with-
out a feeling of guilt.
638.
The Wanderer. —He who has attained in-
tellectual emancipation to any extent cannot, for
a long time, regard himself otherwise than as a
wanderer on the face of the earth—and not even
as a traveller towards a final goal, for there is no
such thing. But he certainly wants to observe and
## p. 405 (#606) ############################################
404 HUMAN, ALL-TOO-HUMAN.
greatly predominate, are always reckoned upon
when the thinker comports himself and labels
himself as a genius, and thus views himself as a
higher being to whom authority belongs. In so
far as genius of this kind upholds the ardour of
convictions, and arouses distrust of the cautious
and modest spirit of science, it is an enemy of
truth, however much it may think itself the
wooer thereof.
636.
There is, certainly, also an entirely different
species of genius, that of justice; and I cannot
make up my mind to estimate it lower than any
kind of philosophical, political, or artistic genius.
Its peculiarity is to go, with heartfelt aversion, out
of the way of everything that blinds and confuses
people's judgment of things; it is consequently
an adversary of convictions, for it wants to give
their own to all, whether they be living or dead,
real or imaginary—and for that purpose it must
know thoroughly; it therefore places everything
in the best light and goes around it with careful
eyes. Finally, it will even give to its adversary
the blind or short-sighted "conviction" (as men
call it,—among women it is called "faith "), what
is due to conviction—for the sake of truth.
637-
Opinions evolve out of passions; indolence of
intellect allows those to congeal into convictions.
He, however, who is conscious of himself as a
free, restless, lively spirit, can prevent this conge-
## p. 405 (#607) ############################################
MAN ALONE BY HIMSELF. 405
lation by constant change; and if he is altogether
a thinking snowball, he will not have opinions in
his head at all, but only certainties and properly
estimated probabilities. But we, who are of a
mixed nature, alternately inspired with ardour
and chilled through and through by the intellect,
want to kneel before justice, as the only goddess
we acknowledge. The yzr^ in us generally makes
us unjust, and impure in the eyes of our goddess;
in this condition we are not permitted to take
her hand, and the serious smile of her approval
never rests upon us. We reverence her as the
veiled Isis of our life; with shame we offer her
our pain as penance and sacrifice when the fire
threatens to burn and consume us. It is the
intellect that saves us from being utterly burnt and
reduced to ashes; it occasionally drags us away
from the sacrificial altar of justice or enwraps us
in a garment of asbestos. Liberated from the
fire, and impelled by the intellect, we then pass
from opinion to opinion, through the change of
parties, as noble betrayers of all things that can
in any way be betrayed—and nevertheless with-
out a feeling of guilt.
638.
The Wanderer. —He who has attained in-
tellectual emancipation to any extent cannot, for
a long time, regard himself otherwise than as a
wanderer on the face of the earth—and not even
as a traveller towards a final goal, for there is no
such thing. But he certainly wants to observe and
## p. 406 (#608) ############################################
406 HUMAN, ALL-TOO-HUMAN.
keep his eyes open to whatever actually happens
lin the world; therefore he cannot attach his
heart too firmly to anything individual; he must
'have in himself something wandering that takes
pleasure in change and transitoriness. To be
sure such a man will have bad nights, when he
is weary and finds the gates of the town that
should offer him rest closed; perhaps he may
also find that, as in the East, the desert reaches
to the gates, that wild beasts howl far and near,
that a strong wind arises, and that robbers take
away his beasts of burden. Then the dreadful
night closes over him like a second desert upon
the desert, and his heart grows weary of wander-
ing. Then when the morning sun rises upon
him, glowing like a Deity of anger, when the
town is opened, he sees perhaps in the faces of
the dwellers therein still more desert, uncleanli-
ness, deceit, and insecurity than outside the gates
—and the day is almost worse than the night.
Thus it may occasionally happen to the wanderer;
but then there come as compensation the delight-
ful mornings of other lands and days, when already
in the grey of the dawn he sees the throng of
muses dancing by, close to him, in the mist of
the mountain; when afterwards, in the symmetry
of his ante-meridian soul, he strolls silently under
the trees, out of whose crests and leafy hiding-
places all manner of good and bright things are
flung to him, the gifts of all the free spirits who
are at home in mountains, forests, and solitudes,
and who, like himself, alternately merry and
thoughtful, are wanderers and philosophers. Born
## p. 407 (#609) ############################################
MAN ALONE BY HIMSELF. 407
of the secrets of the early dawn, they ponder the
question how the day, between the hours of ten
and twelve, can have such a pure, transparent,
and gloriously cheerful countenance: they seek
the ante-meridian philosophy.
## p. 408 (#610) ############################################
## p. 409 (#611) ############################################
AN EPODE.
AMONG FRIENDS.
(Translatedby T. COMMON. )
Nice, when mute we lie a-dreaming,
Nicer still when we are laughing,
'Neath the sky heaven's chariot speeding,
On the moss the book a-reading,
Sweetly loud with friends all laughing
Joyous, with white teeth a-gleaming.
Do I well, we're mute and humble;
Do I ill—we'll laugh exceeding;
Make it worse and worse, unheeding,
Worse proceeding, more laughs needing,
Till into the grave we stumble.
Friends! Yea! so shall it obtain?
Amen! Till we meet again.
II.
No excuses need be started!
Give, ye glad ones, open hearted,
## p. 410 (#612) ############################################
4IO HUMAN, ALL-TOO-HUMAN.
To this foolish book before you
Ear and heart and lodging meet;
Trust me, 'twas not meant to bore you,
Though of folly I may treat!
What I find, seek, and am needing,
Was it e'er in book for reading?
Honour now fools in my name,
Learn from out this book by reading
How "our sense" from reason came.
Thus, my friends, shall it obtain?
Amen! Till we meet again.
## p. (#613) ################################################
THE WORKS OF
FRIEDRICH NIETZSCHE.
First Complete and Authorised English Translation, in 18 Volumes.
Edited by Dr. OSCAR LEVY.
Now Ready.
THOUGHTS OUT OF SEASON, Vol. I. Translated by
A. M. Ludovici, with Editorial Note and General Introduction to the
Series, as. 6d. net.
THOUGHTS OUT OF SEASON, Vol. II. Translated, with
Introduction, by Adrian Collins, M. A. as. 6d. net.
THE BIRTH OF TRAGEDY. Translated by William
A. Haussmann, B. A. , Ph. D. , with Biographical Introduction by the
Author's Sister, Portrait and Facsimile, as. 6d. net.
THUS SPAKE ZARATHUSTRA. Revised Translation
by T. Common, with Introduction by Mrs. Fosrster-Nietzsche, and
Commentary by A. M. Ludovici. 6s. net.
BEYOND GOOD AND EVIL. Translated by Helen
Zimmkrn, with Introduction by T. Common. Second Edition. 3s. 6d. net
THE FUTURE OF OUR EDUCATIONAL INSTITU-
TIONS. Translated, with Introduction, by J. M. Kennedy, as. 6d.
net.
HUMAN, ALL-TOO-HUMAN, Vol. I.
Translated by Helen
Zimmern, with Introduction by J. M. Kennedy. 5s. net.
THE WILL TO POWER, Vol. I. Translated, with In-
troduction, by A. M. Ludovici. 5s. net.
Ready Spring 1910.
THE GENEALOGY OF MORALS. Translated, with In-
troduction, by Horace B. Samuel, M. A. 3s. 6d. net.
HUMAN, ALL-TOO-HUMAN, Vol. II. Translated, with
Introduction, by J. M. Kennedy. 5s. net.
THE WILL TO POWER, Vol. II. Translated, with In-
troduction, by A. M. Ludovici. 5s. net.
THE JOYFUL WISDOM. Translated, with Introduction,
by Thomas Common. 5s. net.
THE DAWN OF DAY. Translated, with Introduction, by
J. M. Kennedy. 5s. net.
Ready Autumn 1910.
The Case of Wagner; Nietzsche contra Wagner;
Poems, etc.
The Antichrist, etc.
We Philologists, etc.
Various Essays and Fragments.
Ecce Homo. (The celebrated Autobiography. )
T. N. FOULIS, 15 Frederick Street, Edinburgh; and
21 Paternoster Square, London, E. C.
## p. (#614) ################################################
OTHER NIETZSCHEAN LITERATURE
ON THE TRACKS OF LIFE:
THE IMMORALITY OF MORALITY.
Translated from the Italian of Leo G. Sera by
J. M. Kennedy.
With an Introduction by Dr. Oscar Levy.
is. 6d. net.
(John Lane. )
Dr. Sera is a physician who has deeply studied literature
and historical science, and the object of his book is, in the
opening words of the preface : "To establish our conception
of social life on its original basis. " The author adduces
many new and startling theories in regard to the questions he
treats of in support of his views. He holds that the diffusion
of democratic principles is vulgarising science and art, and
that present social conditions, especially work and Christian
teaching, are leading to the intellectual and moral degen-
eration of the race. Stimulating chapters on Stendhal,
Nietzsche, Goethe, The Origin of Society, Work, and the
Aristocratic Ideal, show current opinions of Genius, Aristo-
cracy, Democracy, Sport, and Sexuality in a new light.
Scientific thought is put upon a new basis more in conformity
with modern Continental views. The audacity of Dr.
Sera's theories has evoked much discussion in England and
on the Continent; and his work is certain to appeal to all
serious thinkers, and to students of modern moral problems.
"There are a host of points which Dr. Sera makes which it would
be well if our social conventionalists would consider. For one
thing, his philosophy is based on what men really do and think, as
apart from their professions. "—Sunday Times.
"Written with a vigour and freshness rarely met with in works of
this character, few readers could peruse the volume without intel-
lectual quickening and expansion. "—Western Morning News.
"A vigorously written bit of work, packed full of shrewd
thinking. "—Birmingham Post.
'' The volume contains many obiter dicta of great shrewdness,
and of particular value to our own race. "—Globe.
## p. (#615) ################################################
OTHER NIETZSCHEAN LITERATURE
WHO IS TO BE MASTER OF
THE WORLD?
An Introduction to the Philosophy of Friedrich Nietzsche,
By A. M. LUDOVICI.
With a Preface by Dr. Oscar Levy.
Crown 8vo, 216 pages, 2s. 6d. net.
(T. N. Foulis. )
In this book the author has made a plain and lucid
statement of Nietzsche's views. The work embodies the
Three Lectures recently given at University College,
London, and other matter besides—together with copious
references to the numerous philosophers, historians, and
scientists who may be said to have led up to Friedrich
Nietzsche's position.
"The lectures are well worth reading, as showing what Nietzsche-
anism really means. "—Glasgow Herald.
"If this little book does not impel some young and gallant spirits
to the works of the philosopher, I shall be surprised. . . . Mr.
Ludovici shows such clearness, method, constructive art, as belong
to a master of exposition. "—Westminster Gazette.
THE REVIVAL OF ARISTOCRACY.
By Dr. OSCAR LEVY.
35. 6d. net.
(Probsthain. )
A fierce indictment of the philosophy of the nineteenth
century, and of the events which led to it. Special chapters
are devoted to Napoleon, Stendhal, Goethe, and Nietzsche.
"The ablest exposition of Nietzscheanism that has yet appeared. "
—Manchester Guardian.
"Here we see the philosophy of Nietzsche put into a concentrated
form, and set forth by a clever and biting pen. "—Glasgow Herald.
## p. (#616) ################################################
OTHER NIETZSCHEAN LITERATURE
THE QUINTESSENCE OF
NIETZSCHE.
By J. M. KENNEDY.
370 pp. , 6s. net.
(T. Werner Laurie. )
This book is valuable as giving not only the first full
account in English of Nietzsche's complete works, includ-
ing the recently published writings and fragments, but
also as the first application of the German philosopher's
principles to English politics, the Church of England,
Socialism, Democracy, and to British Institutions in
general. The publication of the fragmentary works and
letters has thrown new light on Nietzsche's opinions
concerning love, woman, and marriage, all of which are
referred to or cited in the course of the work. Quotations
are given from all Nietzsche's writings, no work of the
philosopher being left unmentioned. For the chapters
dealing with Nietzsche's life, studies, travels, etc. , ample
use has been made of the newly issued autobiography,
"Ecce Homo," from which several quotations are given.
The volume is tastefully illustrated, and is further pro-
vided with a short bibliography and a full index.
NIETZSCHE IN OUTLINE AND APHORISM. By
A. R. Orage, Editor of The New Age. 176 pages. Fcap. 8vo,
as. 6d. net. (T. N. Foulis. )
"Mr. Orage has made his selection with care and judgment. His book gives
an excellent summary of Nietzsche's teaching, which many will be glad to
possess. "—Nation.
NIETZSCHE, The Dionysian Spirit of the Age. By A. R.
Orage. With Portrait. 83 pages. Crown 8vo, boards, is. net. (T. N
Foulis. )
"This little book on Nietzsche is badly wanted in England . . . very inter-
esting and readable. "—Fabian News.
## p. (#617) ################################################
A
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1
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THE UNIVERSITY OF MICHIGAN
- DATE Due
DEcoz 1985
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HV1295. K852 K843 1987
Chitwood, Dolly.
For the sake of a child
Dolly Chltwood, Kevin Cool
illustrations by Kevin Co
Frances Shoaf. Sacrament
C1987.
252 p. : 111. ; 21 cm.
1. KulDahar Kids' Home
2. Orphanages—India—Kul
Kevin. II. Jenkins. Delo
362. 7/3
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OF MICHIGAN
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HV1295. K852 K843 1987
Chltwood, Dolly.
For the sake of a child
Dolly Chltwood, Kevin Coo!
Illustrations by Kevin Co
Frances Shoaf. Sacrament
d987.
252 D. : 111- :21 cm.
1. Kuioahar Kids' Home
2. Orphanages—India—Kul
Kevin. II. Jenkins.
