7 of 8 in Chapter XLII. REDEMPTION291 of 593 in work
Will as Creator
Friedrich Nietzsche
Thus Spake Zarathustra

The author critiques the 'madness' that views life as a penalty for an unchangeable past, asserting instead that the Will is a creative force capable of deliverance.

...er; and on all that is capable of suffering it taketh revenge, because it cannot go backward. This, yea, this alone is REVENGE itself: the Will’s antipathy to time, and its “It was.” Verily, a great folly dwelleth in our Will; and it became a curse unto all humanity, that this folly acquired spirit! THE SPIRIT OF REVENGE: my friends, that hath hitherto been man’s best contemplation; and where there was suffering, it was claimed there was always penalty. “Penalty,” so calleth itself revenge.
With a lying word it feigneth a good conscience. And because in the willer himself there is suffering, because he cannot will backwards—thus was Willing itself, and all life, claimed—to be penalty! And then did cloud after cloud roll over the spirit, until at last madness preached: “Everything perisheth, therefore everything deserveth to perish!” “And this itself is justice, the law of time—that he must devour his children:” thus did madness preach. “Morally are things ordered according to justice and penalty. Oh, where is there deliverance from the flux of things and from the ‘existence’ of penalty?” Thus did madness preach. “Can there be…
All “It was” is a fragment, a riddle, a fearful chance—until the creating Will saith thereto: “But thus would I have it.”— Until the creating Will saith thereto: “But thus do I will it! Thus shall I will it!” But did it ever speak thus? And when doth this take place? Hath the Will been unharnessed from its own folly? Hath the Will become its own deliverer and joy-bringer? Hath it unlearned the spirit of revenge and all teeth-gnashing? And who hath taught it reconciliation with time, and s...
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Will to Power's Reconciliation
Friedrich Nietzsche
Thus Spake Zarathustra

The author explores the challenge of the 'Will to Power' in reconciling with time, seeking a way for the will to 'will backwards' and redeem the past from chance.

..., ‘It was’: eternal must also be all penalties!” Thus did madness preach. “No deed can be annihilated: how could it be undone by the penalty! This, this is what is eternal in the ‘existence’ of penalty, that existence also must be eternally recurring deed and guilt! Unless the Will should at last deliver itself, and Willing become non-Willing—:” but ye know, my brethren, this fabulous song of madness! Away from those fabulous songs did I lead you when I taught you: “The Will is a creator.”
All “It was” is a fragment, a riddle, a fearful chance—until the creating Will saith thereto: “But thus would I have it.”— Until the creating Will saith thereto: “But thus do I will it! Thus shall I will it!” But did it ever speak thus? And when doth this take place? Hath the Will been unharnessed from its own folly? Hath the Will become its own deliverer and joy-bringer? Hath it unlearned the spirit of revenge and all teeth-gnashing? And who hath taught it reconciliation with time, and something higher than all reconciliation? Something higher than all reconciliation must the Will will which is the Will to Power—: but how doth that take…
—But at this point in his discourse it chanced that Zarathustra suddenly paused, and looked like a person in the greatest alarm. With terror in his eyes did he gaze on his disciples; his glances pierced as with arrows their thoughts and arrear-thoughts. But after a brief space he again laughed, and said soothedly: “It is difficult to live amongst men, because silence is so difficult— especially for a babbler.”— Thus spake Zarathustra. The hunchback, however, had listened to the conversation...
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1 of 9 in Chapter XLIII. MANLY PRUDENCE293 of 593 in work
Now entering Chapter XLIII. MANLY PRUDENCE
The Double-Willed Declivity
Friedrich Nietzsche
Thus Spake Zarathustra

The author describes a spiritual vertigo caused by a 'double will' that simultaneously aspires to the Superman and clings to humanity. This tension creates a 'declivity' where the desire for the heights is balanced by a desperate, giddy attachment to the depths of man.

...his face during the time; but when he heard Zarathustra laugh, he looked up with curiosity, and said slowly: “But why doth Zarathustra speak otherwise unto us than unto his disciples?” Zarathustra answered: “What is there to be wondered at! With hunchbacks one may well speak in a hunchbacked way!” “Very good,” said the hunchback; “and with pupils one may well tell tales out of school. But why doth Zarathustra speak otherwise unto his pupils—than unto himself?”— XLIII. MANLY PRUDENCE.
Not the height, it is the declivity that is terrible! The declivity, where the gaze shooteth DOWNWARDS, and the hand graspeth UPWARDS. There doth the heart become giddy through its double will. Ah, friends, do ye divine also my heart’s double will? This, this is MY declivity and my danger, that my gaze shooteth towards the summit, and my hand would fain clutch and lean—on the depth! To man clingeth my will; with chains do I bind myself to man, because I am pulled upwards to the Superman: for thither doth mine other will tend.
And THEREFORE do I live blindly among men, as if I knew them not: that my hand may not entirely lose belief in firmness. I know not you men: this gloom and consolation is often spread around me. I sit at the gateway for every rogue, and ask: Who wisheth to deceive me? This is my first manly prudence, that I allow myself to be deceived, so as not to be on my guard against deceivers. Ah, if I were on my guard against man, how could man be an anchor to my ball! Too easily would I be pulled up...
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Blind Among Men
Friedrich Nietzsche
Thus Spake Zarathustra

The author confesses to a 'manly prudence' of allowing himself to be deceived by men, using his connection to humanity as an anchor to prevent being pulled too quickly toward the Superman.

.... But why doth Zarathustra speak otherwise unto his pupils—than unto himself?”— XLIII. MANLY PRUDENCE. Not the height, it is the declivity that is terrible! The declivity, where the gaze shooteth DOWNWARDS, and the hand graspeth UPWARDS. There doth the heart become giddy through its double will. Ah, friends, do ye divine also my heart’s double will? This, this is MY declivity and my danger, that my gaze shooteth towards the summit, and my hand would fain clutch and lean—on the depth!
To man clingeth my will; with chains do I bind myself to man, because I am pulled upwards to the Superman: for thither doth mine other will tend. And THEREFORE do I live blindly among men, as if I knew them not: that my hand may not entirely lose belief in firmness. I know not you men: this gloom and consolation is often spread around me. I sit at the gateway for every rogue, and ask: Who wisheth to deceive me? This is my first manly prudence, that I allow myself to be deceived, so as not to be on my guard against deceivers. Ah, if I were on my guard against man, how could man be an anchor to my ball! Too easily would I be pulled upwards and…
This providence is over my fate, that I have to be without foresight. And he who would not languish amongst men, must learn to drink out of all glasses; and he who would keep clean amongst men, must know how to wash himself even with dirty water. And thus spake I often to myself for consolation: “Courage! Cheer up! old heart! An unhappiness hath failed to befall thee: enjoy that as thy—happiness!” This, however, is mine other manly prudence: I am more forbearing to the VAIN than to the prou...
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3 of 9 in Chapter XLIII. MANLY PRUDENCE295 of 593 in work
Drink from All Glasses
Friedrich Nietzsche
Thus Spake Zarathustra

The author prescribes a stoic resilience, suggesting that to live among men one must learn to endure impurity and find happiness in the mere avoidance of misfortune.

...entirely lose belief in firmness. I know not you men: this gloom and consolation is often spread around me. I sit at the gateway for every rogue, and ask: Who wisheth to deceive me? This is my first manly prudence, that I allow myself to be deceived, so as not to be on my guard against deceivers. Ah, if I were on my guard against man, how could man be an anchor to my ball! Too easily would I be pulled upwards and away! This providence is over my fate, that I have to be without foresight.
And he who would not languish amongst men, must learn to drink out of all glasses; and he who would keep clean amongst men, must know how to wash himself even with dirty water. And thus spake I often to myself for consolation: “Courage! Cheer up! old heart! An unhappiness hath failed to befall thee: enjoy that as thy—happiness!”
This, however, is mine other manly prudence: I am more forbearing to the VAIN than to the proud. Is not wounded vanity the mother of all tragedies? Where, however, pride is wounded, there groweth up something better than pride. That life may be fair to behold, its game must be well played; for that purpose, however, it needeth good actors. Good actors have I found all the vain ones: they play, and wish people to be fond of beholding them—all their spirit is in this wish. They represent th...
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