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CONTENTS

Neither the table of contents nor the headings in the text are Nietzsche’s; both were introduced by the German editors to create the impression of a major systematic work. They are retained here with minor modifications to assist those who want to locate notes discussing particular problems. See also the comprehensive index, made especially for this edition.

EDITOR’S INTRODUCTION xiii ON THE EDITIONS OF The Will to Power xxvii CHRONOLOGY OF NIETZSCHE’S WORKS Xxxi FACSIMILES from Nietzsche’s manuscript NIETZSCHE’S PREFACE BOOK ONE. EUROPEAN NIHILISM I. Nihilism II. History of European Nihilism BOOK TWO, CRITIQUE OF THE HIGHEST VALUES HITHERTO 85 98 127 I. Critique of Religion

1. Genesis of Religions 2. History of Christianity
2. Christian Ideals II. Critique of Morality
3. Origin of Moral Valuations 2. The Herd 3. General Remarks on Morality 4. How Virtue is Made to Dominate 5. The Moral Ideal A. Critique of Ideals B. Critique of the “Good Man,” the Saint, etc. 146 156 162 170 180 180 191 CONTENTS 197 210 un N C. Disparagement of the So-Called Evil Qualities D. Critique of the Words: Improvement, Perfecting, Elevation 6. Further Considerations for a Critique of Morality III. Critique of Philosophy
4. General Observations 2. Critique of Greek Philosophy 3. Truth and Error of Philosophers 4. Further Considerations for a Critique of Philosophy 220 231 247 253 BOOK THREE. PRINCIPLES OF A NEW EVALUATION 261 262 267 272 276 283 286 I. The Will to Power as Knowledge
5. Method of Inquiry 2. The Epistemological Starting Point 3. Belief in the “Ego.” The Subject 4. Biology of the Drive to Knowledge. Perspectivism 5. Origin of Reason and Logic 6. Consciousness 7. Judgment. True False 8. Against Causalism 9. Thing-in-Itself and Appearance 10. Metaphysical Need 11. Biological Value of Knowledge
6. Science II. The Will to Power in Nature
7. The Mechanistic Interpretation of the World 2. The Will to Power as Life A. The Organic Process B. Man 3. Theory of the Will to Power and of Values III. The Will to Power as Society and Individual
8. Society and State
9. The Individual IV. The Will to Power as Art 293 300 307 322 324 332 341 341 347 366 382 403 419 CONTENTS BOOK FOUR. DISCIPLINE AND BREEDING 457 459 I. Order of Rank
10. The Doctrine of Order of Rank 2. The Strong and the Weak 3. The Noble Man 4. The Masters of the Earth 5. The Great Human Being
11. The Highest Man as Legislator of the Future II. Dionysus III. The Eternal Recurrence 493 500 504 509 520 544 APPENDIX: Commentary on the FACSIMILES 551 INDEX 558 A Note on This Edition For the present volume I enlisted as a collaborator R. J. Hollingdale, author of Nietzsche: The Man and His Philosophy (University of Louisiana Press, 1965). I made a new translation of Book I, and he furnished new translations of Books II, III, and IV, which I sub sequently corrected and revised very extensively, after comparing them with the original German, sentence for sentence. I am also responsible for the notes and the editorial apparatusindeed, for the volume as a whole. W.K. Editor’s Introduction THE WILL TO POWer is a very famous and interesting book, but its stature and its reputation are two very different things. Indeed, the nature and contents of the book are as little known as its title is familiar. In a way this is odd because the book has been so widely cited and discussed; but in the history of ideas one finds perpetually that Hegel was right when he said in the preface to his first book: “What is well-known is not necessarily known merely because it is well-known.” Two false views of The Will to Power have had their day, in turn. The first was propagated by Elisabeth Förster-Nietzsche, the philosopher’s sister, when she first published the book after his death: for a long time, it was widely held to represent Nietzsche’s crowning systematic achievement, to which one had to turn for his final views. Alfred Bäumler began his postscript to the handy one volume edition of the work (Kröner’s Taschenausgabe, vol. 78, 1930): “The Will to Power is Nietzsche’s philosophical magnum opus. All the fundamental results of his thinking are brought to gether in this book. The aversion of its author against systematizers must not deter us from calling this work a system.” Philosophically, Bäumler was a nobody, but the editions of Nietzsche’s works for which he wrote his postscripts were the most convenient and least expensive and read very widely. Being a Nazi, Bäumler was called to Berlin as professor of philosophy after Hitler came to power. His ideas about Nietzsche were accepted not only by large numbers of Germans but also by many of Nietzsche’s detractors outside Germany. Ernest Newman, for example, admits in the fourth volume of his Life of Richard Wagner (1946) that his account of Nietzsche relies heavily on Bäumler’s “masterly epitome of Nietzsche’s thinking, Nietzsche, Der Philosoph und Politiker” (p. 335). After World War II this view of The Will to Power was dis *Literally, Kröner’s pocket edition: an inexpensive hard-cover series of books of scholarly interest. “The Philosopher and Politician (aic),” publisted in 1931. xiv THE WILL TO POWER credited along with the Nazis; and in the process the book itself was discredited, too. The gist of the new view was that The Will to Power is not worth reading at all. The man who has done more for this new myth than anyone else is Karl Schlechta, whose edi tion of Nietzsche’s works in three thin-paper volumes (Werke in drei Bänden, 1954-1956) created something of an international sensation particularly the third volume with its odd handling of The Will to Power and its lengthy “Philological Postscript.” A passage from the postscript makes clear what is at stake: “The Will to Power contains nothing new, nothing that could surprise anyone who knows everything N published or intended to pub lish” (p. 1,403). This is as untenable as Bäumler’s view: the book contains a good deal that has no close parallel in the works Nietzsche fin ished; for example, but by no means only, much of the material on nihilism in Book I, some of the epistemological reflections in Book III, and the attempts at proofs of the doctrine of the eternal recurrence of the same events and scores of brilliant formulations. But Schlechta’s express view matters much less than what he did to The Will to Power; and matters are further complicated by the fact that what he did and what he said he did are two different things. He did away with the systematic arrangement of the older editions and with the title The Will to Power and offered the material in his third volume under the heading “Aus dem Nachlass der Achtzigerjahre,” that is, “From the unpublished manuscript material of the eighties.” And he claimed that his arrangement was faithful to the manuscripts and chronological (manuskriptgetreu chronologisch, p. 1,393), although in fact it is neither. This question cannot be avoided here because it would be unscholarly and perverse to reproduce the old systematic arrange ment in this translation if a far superior arrangement of the material had been made available in 1956. But Schlechta’s arrangement is utterly pointless, and indeed explicable only as an over-reaction against the Bäumler view: it represents an attempt to render The Will to Power all but unreadable. Suppose, first of all, Schlechta’s arrangement did follow the manuscripts faithfully; even then it could not claim to be chrono logical. For as Schlechta himself notes in passing in his postscript (p. 1,396), Nietzsche had the habit of using over and over old notebooks that had not yet been completely filled, and of writing EDITOR’S INTRODUCTION XV in them now from the front toward the back, now from the back toward the front; and sometimes he filled right-hand pages only, at other times left-hand pages only. And Erich Podach claims in Ein Blick in Notizbücher Nietzsche’s (“A Glance into Nietzsche’s Notebooks,” 1963) that “Nietzsche as a rule used his notebooks from back to front” (p. 8). Plainly, an arrangement that was really faithful to the manuscripts would not be an arrangement at all, but simply chaotic and almost literally unreadable. Moreover, Podach shows in the same book (pp. 202-206) that Schlechta did not always follow the manuscripts (see my notes on sections 2 and 124 below). Nor did Schlechta merely fail to consult the manuscripts, using the printed text of the stand ard edition instead; he did not even make a point of consulting the twenty-odd pages of notes at the end of the 1911 edition where scores of departures from the manuscripts are registered, Even if it is granted that by taking these departures into account the present translation is philologically preferable to Schlechta’s edition, it may seem odd that the old systematic arrangement has been followed here once again. There are two reasons for this. First, for all its faults, this arrangement has the virtue of making it easy for the reader to locate passages and to read straight through a lot of notes dealing with art or religion or the theory of knowledge. Provided one realizes that one is perusing notes and not a carefully wrought systematic work, the advantages of such an arrangement outweigh the disadvantages. But would it not have been possible to improve the systematic arrangement? This brings us to the second reason for following the old editions, there is something drastically wrong with schol arly translations that are not based on, do not correspond to, and cannot be easily checked against any original. This translation should be useful to scholars and critics, philosophers and historians, professors and students; it should be possible to cite it and also to find in it passages cited by others; and it should be easy to compare the text with readily available German editions. 2 The question still remains to be answered: what is the nature of this strange work? The answer is plain: it offers a selection from Nietzsche’s notebooks of the years 1883 through 1888. These notes were not intended for publication in this form, andTHE WILL TO POWER the arrangement and the numbering are not Nietzsche’s. Alto gether, this book is not comparable to the works Nietzsche finished and polished, and we do him a disservice if we fudge the distinction between these hasty notes and his often gemlike aphorisms. Super ficially they may look alike, and the numbering contributes to this appearance, but in both style and content the difference is considerable. To remind the reader of the difference, the approximate date of composition is furnished in brackets after the number of each note, and every attempt has been made to preserve the stylistic character of the original. The temptation to complete sentences, spruce up the punctuation, and turn jottings into attractive epi grams has been resisted with a will. And in my notes I have called attention to passages in Nietzsche’s late books in which some of these notes have been put to use sometimes almost literally, but often with an interesting and perhaps unexpected twist. And in some notes I offer cross references to other passages in which Nietzsche takes a different tack. A generation ago, many readers might have felt that if this book did not offer Nietzsche’s final system, it could surely be ignored. But now that people have become used to reading the notebooks of Gide, Kafka, and Camus, for example, without taking them for anything but what they are, there is no need to downgrade Nietzsche’s notes because they are mere notes. Of course, the reason he did not use some of them in his later works, although he could have included a lot of them quite easily in a chapter of aphorisms in Twilight of the Idols, was that many of them did not altogether satisfy him. Whether he used or did not use them, these notes obviously do not represent his final views: in his last active year, 1888, he completed five books; during the immediately preceding two years, another two. So we clearly need not turn to his notes to find what he really thought in the end. But it is fascinating to look, as it were, into the workshop of a great thinker; and Nietzsche’s notes need not fear comparison with the notes of other great writers. On the contrary. Nietzsche often employs three or four periods as a punctuation mark to indicate that a train of thought is not concluded. Since this device is so regularly employed in English to indicate omissions, dashes (two if there are a lot of periods) have been substituted in this translation to avoid misunder standing. And not all of Nietzsche’s eccentricities have been retained; e.g., his frequent use of dashes before other punctuation marks. Also, I have sometimes started new paragraphs where the German editors run on. EDITOR’S INTRODUCTION xvii 3 The history of the text can be given briefly. Nietzsche himself had contemplated a book under the title The Will to Power. His notebooks contain a great many drafts for title pages for this and other projected works, and some of the drafts for this book suggest as a subtitle: Attempt at a Revaluation of All Values. Later on Nietzsche considered writing a book of a somewhat different nature (less aphoristic, more continuous) under the title Revalua tion of all Values, and for a time he conceived of The Antichrist, written in the fall of 1888, as the first of the four books com prising the Revaluation of All Values. In 1901, the year after Nietzsche’s death, his sister published her first version of The Will to Power in volume 15 of her edition of his collected works, arranging 483 notes under topical headings. In 1904 she included 200 pages of additional notes “from The Will to Power” in the last volume of her biography of Nietzsche, to help its sales. And in 1906 another edition of the collected works offered a new version of The Will to Power in two volumes: the new material was mixed in with the old, and the total number of notes now came to 1,067. In the so-called Grossoktay edition of Nietzsche’s Werke the same 1,067 notes appear in volumes 15 and 16, and volume 16 (1911) also features an appendix which contains “uncertain aphorisms and variants,” numbered 1,068 through 1,079; “plans, dispositions, drafts” (pp. 413-67); a post script (pp. 471-80); a list furnishing the numbers of the notebooks in which each of the notes and drafts was found; and notes indicating small departures from the manuscripts. I have made abundant use of these notes in the pages that follow, sometimes citing the volume in which they are found as “1911.94 For these notes were not reprinted in the otherwise superior Musarion edi tion of Nietzsche’s Werke, in which the Will to Power comprises volumes 18 and 19. The other material found in 1911 is offered in that edition, too, except that the list of the notebooks is super seded by a list giving the approximate date of composition of each of the 1,067 notes. The dates given in the following pages in brackets, immediately after the number of each note, are taken from that list. Where departures from the MSS are indicated in the editorial notes in the following pages and no authority is cited, the information is derived from 1911. THE WILL TO POWER The handiest edition of the work is probably the one-volume edition in Kröner’s Taschen edition, volume 78, published in 1930 with Alfred Bäumler’s postscript (discussed above). Kröner has seen fit to reprint these Nietzsche editions, complete with Bäum ler’s postscripts. On close examination, however, it appears that some changes have been made in Bäumler’s remarks about The Will to Power, although this is not indicated anywhere. This edi tion contains none of the scholarly apparatus. In 1940 Friedrich Würzbach published his own rearrangement of the notes of The Will to Power, under the title “The Legacy of Friedrich Nietzsche: Attempt at a new interpretation of all that happens and a revaluation of all values, from the unpub lished manuscript material and arranged in accordance with Nietzsche’s intentions.” The claim that these notes rather than the books Nietzsche finished represent his legacy is as untenable as the boast that this or any- arrangement can claim the sanction of Nietzsche’s own intentions. The bulk of Würzbach’s material was taken from The Will to Power, but he also included some other notes (all of them previously published in the Grossoktav edition and the Musarion edition), and he amalgamated notes of all periods, from 1870 to 1888. On pages 683-97 he furnished the dates, but he nowhere indicated the numbers of the notes in the standard edition of The Will to Power. This edition was trans lated into French but has won no acceptance in Germany or among scholars elsewhere. What needs to be said about the standard arrangement fol lowed in the present translation I said in my Nietzsche in 1950; “To arrange the material, Frau Förster-Nietzsche chose a four line draft left by her brother, and distributed the notes under its four headings. Nietzsche himself had discarded this draft, and there are a dozen later ones, about twenty-five in all; but none of these were briefer than this one which listed only the titles of the four projected parts and thus gave the editor the greatest pos sible freedom. (It was also the only draft which suggested “Zucht und Züchtung” as the title of Part IV, and Frau Förster-Nietzsche may have been charmed by these words, although her brother, as we shall see, did not consider ‘breeding a function of race.) His Das Vermächtnis Friedrich Nietzsches: Versuch einer neuen Auslegung alles Geschehens und einer Umwertung aller Werte, aus dem Nachlass und nach den Intentionen Nietzsche’s geordnet, Verlag Anton Pustet, Salzburg and Leipzig 1940. EDITOR’S INTRODUCTION xix own attempt to distribute some of his notes among the four parts of a later and more detailed plan was ignored, as was the fact that Nietzsche had abandoned the entire project of The Will to Power in 1888. … Moreover, the Antichrist, however provoca tive, represents a more single-minded and sustained inquiry than any of Nietzsche’s other books and thus suggests that the major work of which it constitutes Part I for at least was for a while intended to form Part I] was not meant to consist of that maze of incoherent, if extremely interesting, observations which have since been represented as his crowning achievement. While he intended to use some of this material, he evidently meant to mold it into a coherent and continuous whole; and the manner in which he utilized his notes in his other finished books makes it clear that many notes would have been given an entirely new and unexpected meaning. “The publication of The Will to Power as Nietzsche’s final and systematic work blurred the distinction between his works and his notes and created the false impression that the aphorisms in his books are of a kind with these disjointed jottings. Ever since, The Will to Power, rather than the Götzen-Dämmerung [Twilight of the Idols), Antichrist, and Ecce Homo, has been searched for Nietzsche’s final position, and those who find it strangely incoherent are led to conclude that the same must be true a fortiori of his parva opera. “The two most common forms of the Nietzsche legend can thus be traced back to his sister. In the manner just indicated, she unwittingly laid the foundation for the myth that Nietzsche’s thought is hopelessly incoherent, ambiguous, and self-contradictory; and by bringing to her interpretation of her brother’s work the heritage of her late husband (a prominent anti-Semite whose ideology Nietzsche had excoriated on many occasions), she pre pared the way for the belief that Nietzsche was a proto-Nazi” (Prologue, section I). Four years later, in 1954, when I published The Portable Nietzsche and presented four complete works as well as selections from Nietzsche’s other books, notes, and letters, all arranged in chronological order, I included a few notes from The Will to Power under such headings as “NOTES (1887)” with footnotes reading: “Published as part of The Will to Power by Nietzsche’s executors.” Schlechta’s edition of 1956 thus did not require me to change U THE WILL TO POWER my mind about The Will to Power. But it may seem odd that in the light of my own estimate of The Will to Power I should have decided to publish a translation. The explanation is simple. Nietzsche’s late works had to be made available first of all. Toward that end I made entirely new translations of Thus Spoke Zarathustra, Twilight of the Idols, The Antichrist, and Nietzsche contra Wagner (all included in The Portable Nietzsche), and more recently of Beyond Good and Evil (with commentary, 1966), The Birth of Tragedy and The Case of Wagner (with commentary, 1967), and Ecce Homo (1967). And I collaborated on a new translation of the Genealogy of Morals (1967). Beginning with Zarathustra, then, all of Nietzsche’s later works will be available in new translations. At that point The Will to Power should be made accessible, too, for those who cannot read these notes in the original German. To be sure, there is an old translation, done by Anthony M. Ludovici for The Complete Works of Friedrich Nietzsche, edited by Dr. Oscar Levy. Originally published in 1914, the two volumes of The Will to Power were “revised afresh by their translator” for the edition of 1924, and reprinted without further revision in 1964. Dr. Levy was probably quite right when in a prefatory note he called Ludovici “the most gifted and conscientious of my collaborators,” but unfortunately this does not mean that Ludo vici’s translations are roughly reliable. Even in the revised version, the heading of section 12, for example, refers to “Cosmopolitan Values” instead of “Cosmological Values.” Let us say that Ludo vici was not a philosopher, and let it go at that. It would be pointless to multiply editorial notes in order to catalogue his mis translations. But as long as we shall never mention him in the notes, one other example may be permissible. Section 86 begins: “Your Henrik Ibsen has become very clear to me.” Evidently confusing deutlich (clear) and deutsch, Ludovici renders this: “In my opinion, Henrik Ibsen has become very German.” On the surface, Nietzsche seems easy to read, at least by comparison with other philosophers. In fact, however, his style poses unusual difficulties, and anyone who has taken the trouble to compare most of the existing translations with the originals must realize how easy it is to miss Nietzsche’s meaning, not merely EDITOR’S INTRODUCTION occasionally but in section upon section. The reasons are not diffi cult to find. Nietzsche loved brevity to the point of ellipsis and often attached exceptional weight to the nuances of the words he did put down. Without an ear for the subtlest connotations of his brilliant, sparkling German, one is bound to misunderstand him. Nietzsche is Germany’s greatest prose stylist, and his language is a delight at every turn like a poet’s more than that of all but the very greatest poets. At the same time Nietzsche deals with intricate philosophical questions, especially but not only in The Will to Power, and who ever lacks either a feeling for poetry or some knowledge of these problems and their terminology is sure to come to grief in trying to fathom Nietzsche, sentence for sentence, as a translator must. Yet Nietzsche’s writings have an appeal that those of most other philosophers—and of all other German philosophers-lack. People turn to him for striking epigrams and brilliant formula tions; they remember phrases out of context; indeed, he is more often than not read out of context-casually, carelessly, as if the details did not matter. If one turns to translations whether the old ones of The Complete Works or the more recent paperback versions that flaunt their modernity-one usually falls victim to translators who have read him that way. In addition to all this, Nietzsche writes as a “good European” (his coinage), alluding freely to Greek and Roman, French, Italian, and German literature and history, and he uses foreign phrases when they have nuances that might easily be lost in German, If we simply rendered all such phrases into English, not only subtle shades of meaning would be lost but infinitely more important –something of this European flavor. If we simply left them all in the original, most students would be stumped by them; hence I have offered English translations in footnotes, with apologies to those who do not need them. Occasionally, no English equiva lents are offered because the meaning seems so obvious, usually because the words are almost the same in English. Similarly, some of the men referred to are identified in notes. In all such matters compromises seem unavoidable: to identify all would be insufferable, to identify none would leave even some scholars baffled, and no mean could answer every student’s needs without at the same time striking some others as superfluous. Precisely the same consideration applies to all other notes. xxii THE WILL TO POWER Listing all parallel passages at every point would swell the editorial notes beyond all reason; after all, there are many indices to Nietzsche’s collected works (three different ones by Richard Oehler—for the Grossoktav edition, the Musarion edition, and Kröner’s Taschen edition and one by Karl Schlechta for his edition, as well as one in English for The Collected Works), and my recent translations furnish indices for individual works. More over, cross references and indices always do harm as well as good, especially in Nietzsche’s case: there is no substitute for reading his main works straight through, giving attention to the movement of his thought and to the context in which various things are said. But if no passages were cited in which Nietzsche put to use the notes his sister published posthumously in The Will to Power, the following pages would be as misleading as all previous editions, English and German. As it is, this translation offers a great deal of information not to be found in any German edition, though it owes a great deal to the editorial apparatus of the Grossoktav edition and a little to that of the Musarion edition. It should facilitate a better understanding of Nietzsche, of the nineteenth century, and perhaps also of some of the problems with which he dealt-and therefore of the twentieth century, too. Even in this introduction Nietzsche should have the last word. So I shall conclude by citing one of his drafts for a preface –not included in any previous edition of The Will to Power, but found in the Musarion edition of the works (volume XIV, pp. 373 f.): Fall of 1885 THE WILL TO POWER A book for thinking, nothing else: it belongs to those for whom thinking is a delight, nothing else That it is written in German is untimely, to say the least: I wish I had written it in French so that it might not appear to be a confirmation of the aspirations of the German Reich. *All five are incomplete even as far as names are concerned and omit some of the most crucial passages in which terms that are listed appear. EDITOR’S INTRODUCTION xxiii The Germans of today are no thinkers any longer: something else delights and impresses them. The will to power as a principle might be intelligible to them. It is precisely among the Germans today that people think less than anywhere else. But who knows? In two gen erations one will no longer require the sacrifice involved in any nationalistic squandering of power and in becoming stupid. (Formerly I wished I had not written my Zarathustra in German.) ACKNOWLEDGMENTS When Jason Epstein talked me into doing more Nietzsche transla tions, and I talked him into doing The Will to Power, I did not foresee that this volume would present even a fraction of the difficulties that it did raise. At one point I abandoned the project altogether, but Jason Epstein was ever patient and kind, and Berenice Hoffman’s innumerable editorial queries were more than patient and, like Jason Epstein’s persistence, never annoying. To say that they were helpful would be an understatement. No trans lator or author could ask for more cooperation from his editors. Further, I am indebted to Professor Dr. Hahn at the Goethe and Schiller-Archiv, Nationale Forschungs- und Gedenkstätten der klassischen deutschen Literatur in Weimar, East Germany, for sending me the reproductions of Nietzsche manuscripts that appear at the front of this volume, and for granting me permission to pub lish them. These pictures have not been published previously and contain passages that have never before appeared in print in any language. W. K.On the Editions of THE WILL TO POWER THE FIRST EDITION appeared in 1901 in volume XV of Nietzsche’s Werke (in the so-called Grossoktav edition). The title page read NACHGELASSENE WERKE. Der Wille zur Macht. Versuch einer Umwerthung aller Werthe. (Studien und Fragmente.) VON Friedrich Nietzsche. LEIPZIG Druck und Verlag von C. G. Naumann

In English: “Works Not Published by Nietzsche, The Will to Power. Attempt at a Revaluation of All Values. (Studies and Fragments.) By Friedrich Nietzsche.” The facing left page was headed “Nietzsche’s Werke” and subtitled “Zweite Abtheilung. Band XV. (Siebenter Band der zweiten Abtheilung.)” The first eight volumes, comprising the first section of the works, contained Nietzsche’s books; the second section, of which this was the seventh volume, offered his Nachlass. The editors were Peter Gast, Ernst Horneffer, and August Horneffer. On the last page of her preface, Nietzsche’s sister wrote: “But I emphasize expressly that I myself am not the editor of this volume but at most a collaborator in the most modest sense of that word. The only circumstance that permits me to write this preface is that the collected edition of my brother’s works is published at my behest, and hence the heaviest part of the responsi bility, with all its cares and fights, has been resting on my shoulders for many years now. This 15th volume is to be considered as the XXviii THE WILL TO POWER culmination of the perennial, troublesome, conscientious labors of the editors: Peter Gast, Ernst and August Horneffer …” 483 sections (490 pages) plus 23 pages of Nietzsche’s plans, and another 23 pages of editorial notes. The editors did not have time to do the job as they themselves felt it ought to be done, because Elisabeth Förster-Nietzsche, as head of the Nietzsche Archive, insisted that the volume be published in a hurry. There were recriminations between her and the brothers Horneffer, and they left the Archive. The second edition of 1906, in the so-called Taschen edition of the Werke (for the different editions of the works in German see the bibliography at the end of my translation of The Birth of Tragedy and The Case of Wagner in one volume, Vintage Books, New York 1967), followed roughly the same plan as the first edition but comprised 1,067 sections. Peter Gast checked all the material against Nietzsche’s manuscripts, which he is said to have been able to decipher better than anyone else, and he seems to have had a fairly free hand in Books I and III. The reprint of 1911 (in vols. XV and XVI of the revised edition of the Grossoktav edition) follows the text of 1906, but Dr. Otto Weiss contributed an appendix of invaluable scholarly notes on the manuscripts. In the so-called Musarion edition (23 vols., 1920-29), pub lished by the Musarion Verlag in Munich, the text of 1906 and 1911, which had been published by Kröner in Leipzig, is reprinted in vols. XVIII and XIX, but the apparatus differs in two impor tant respects from the edition of 1911: on the basis of the informa tion given by Dr. Weiss on p. 480 fit, a table is included that furnishes the approximate date of composition for every one of the 1,067 sections, and the editorial notes listing departures from the manuscripts are omitted. Indeed, these notes are found only in the edition of 1911, and the list of dates appears only in the Musarion edition. These two editions are therefore the most scholarly and helpful, that of 1911 being by far the best. No subsequent edition has made any important scholarly contribution. The editions of Bäumler, Würzbach, and Schlechta are discussed in the Editor’s Introduction to the present edition, and the editorial notes contain many examples showing how Schlechta’s edition is less faithful to the manuscripts than the edition of 1911, notwithstanding his explicit claims which have been widely taken on credit on both sides of the Atlantic. EDITIONS OF The Will to Power XXLX Finally, it may be noted that Bäumter’s first edition of Der Wille zur Macht, in volume 78 of Kröners Taschen edition (1930) presented the work as one of Nietzsche’s books: the title page mentions no editors. In the reprint in Sämtliche Werke in zwölf Bänden, 12 vols., Kröner, Stuttgart 1964-65, the text follows vol ume 78 with the same pagination, but the title page adds “Ausge wählt und geordnet von Peter Gast unter Mitwirkung von Elisabeth Förster-Nietzsche” (selected and arranged by Peter Gast with the aid of Elisabeth Förster-Nietzsche); and in a postscript (pp. 711 15) to his editorial afterword (pp. 699-711-a slightly revised version of the earlier afterword, though neither the publisher nor Bäumler calls attention to the fact that some changes have been made) Alfred Bäumler deals briefly with Karl Schlechta’s and Erich Podach’s criticisms of the editing of Nietzsche’s Nachlass. Chronology of Nietzsche’s Works A much more comprehensive bibliography is included in my translation of The Birth of Tragedy and The Case of Wagner, New York, Vintage Books, 1967. Selections from the aphoristic books (1878-82) are included in The Portable Nietzsche, New York, The Viking Press, 1954, and in my edition of The Genealogy of Morals and Ecce Homo, New York, Vintage Books, 1967. THE BIRTH OF TRAGEDY 1872 Slightly revised 2nd edition, 1878; in 1886 a new preface was added to the remaining copies of both editions. Translation with commentary by Walter Kaufmann, 1967. UNTIMELY MEDITATIONS David Strauss On the Use and Disadvantage of History Schopenhauer as Educator Richard Wagner in Bayreuth 1873 1873 1874 1876 HUMAN, ALL-TOO-HUMAN Mixed Opinions and Maxims (1st sequel) The Wanderer and His Shadow (2nd sequel) Second editions, with new prefaces, 1886. 1878 1879 1880 1881 THE DAWN Second edition, with a new preface, 1887. 1882 THE GAY SCIENCE Second edition, with substantial additions, 1887. THUS SPOKE ZARATHUSTRA 1883-1892 Parts I and II published separately in 1883, Part III in 1884, forty copies of Part IV printed in 1885 (but only seven distributed among friends); first public ed. of Part IV, dated 1891 and pub. lished in 1892. Translation with commentary by Walter Kaufmann, 1954 (originally in The Portable Nietzsche). xxxii THE WILL TO POWER 1886 BEYOND GOOD AND EVIL Translation with commentary by Walter Kaufmann, 1966. ON THE GENEALOGY OF MORALS 1887 Translation with commentary by Walter Kaufmann and R. J. Hollingdale, 1967. THE CASE OF WAGNER Translation with commentary by Walter Kaufmann, 1967. THE TWILIGHT OF THE IDOLS (written 1888) 1889 Translation with preface and notes by Walter Kaufmann, 1954 (in The Portable Nietzsche). THE ANTICHRIST (written 1888) 1895 Translation with preface and notes by Walter Kaufmann, 1954 (in The Portable Nietzsche). ECCE HOMO (written 1888) Translation with commentary by Walter Kaufmann, 1967. 1908 1895 NIETZSCHE CONTRA WAGNER (written 1888) Translation with notes by Walter Kaufmann, 1954. (in The Portable Nietzsche). THE WILL TO POWER (Notes written 1883-1888) 1901 Revised edition, containing twice as much material, 1906, reprinted with

APPENDIX

Commentary on the FACSIMILES In the Bibliography of my. Nietzsche (Princeton, N. J., Princeton Uni versity Press, 1950), which was omitted in the paperback edition (New York, Meridian Books, 1956), I stated: “Any work on Nietzsche might seem merely provisional, pending the publication of all hitherto suppressed words and sentences. Such an inference, however, would be unwarranted. The principles which guided Gast and Frau Förster-Nietzsche in making omissions are very plain—from their published Nietzsche interpretations, from the explanations which accompany some of the omissions (WM [Der Wille zur Macht]), from the context, and from the nature of those cen sored passages which have been published from time to time; e.g., by Hofmiller and Podach. Some unkind comments on Frau Förster-Nietz sche, Richard Wagner, anti-Semitism, the German Reich, and Christi anity were suppressed; but there is no reason whatever for believing that the hitherto withheld material includes anything of significance that would have corroborated Frau Förster-Nietzsche’s version of her brother’s thought. It is therefore quite unlikely that future editions of Nietzsche’s works will necesitate any radical revision of an interpre tation which does justice to the material so far published” (p. 385). In spite of the attention Karl Schlechta’s edition of Nietzsche’s works received in the popular press, and notwithstanding uninformed and mis leading reviews of Podach’s last two works in some leading American philosophical periodicals, nothing that has been brought to light from Nietzsche’s manuscripts from 1950 until 1966 is of any philosophical importance. I have dealt in detail with this matter in an article on “Nietz sche in the Light of His Suppressed Manuscripts,” in Journal of the History of Philosophy, October 1964 (IL.2), pp. 205-225, which will be included in a forthcoming third revised edition of my Nietzsche. There is no need for covering the same ground here. But I present the selections from Nietz sche’s notebooks that have become known as The Will to Power, without feeling apologetic about not having spent years studying the manuscripts in Weimar. Let others do that; let philological cleanliness flourish! But I doubt that the results will be philosophically rewarding. For all my interest in Nietzsche, I still believe as firmly as ever that the books he finished are his legacy, and that his notebooks are of secondary interest—as I explained in section I of the second chapter of my Nietzsche. Far from feeling any keen desire to know everything he ever jotted down, I feel more nearly like an intruder when I scrutinize a manuscript page, trying to decipher 552 THE WILL TO POWER some note that was never intended to be read by anyone else, much less to be published. To do a decent job on notes that have long been in print is one thing many of them are extremely interesting, but the way in which they have been published so far is open to many objections. I am offering a trans lation with notes that are intended to clarify both the nature of this material and hundreds of particular points. But going out of one’s way to dredge up a few more personal remarks that have not been published so far is not a job that appeals to me. Nietzsche’s view of Wagner, Germans, anti-Semites, and Christians are on record in his books; The Will to Power contains much similar material, and so do the notes not incorporated in The Will to Power but included in the Grossoktay edition and the Musarion edition of his works. There is no need to spice this volume with a few allegedly sensational revelations, alla tedesca (to use a phrase from Ecce Homo, second chapter, first section), in the manner that has become popular in Germany. Nevertheless, I am including in this volume (preceding the text) several facsimile pages. In The Will to Power there was some indication that in a few places something had been omitted, or that a section consisted of an excerpt from a longer note. In these cases I requested photostats of the manuscript pages from the Goethe-Schiller Archiv in Weimar, in East Germany, where the manuscripts that were formerly in the Nietzsche Archiv are now housed. After some correspondence, Professor Hahn, the Director, graciously sent me eight photostats, with permission to publish them–but this permission does not cover reproduction elsewhere. These are not typical pages, nor pages picked at random: Each was requested because there was evidence that the previously printed texts were inadequate. These pages contain some material that has never been published before, either in German or in English; they also show the German editors at their arbitrary worst and perhaps most important they give the reader some idea of the appearance of the manuscripts. Those able to read some German may discover to their surprise how little they can decipher of these pages, and how difficult it is in places to decide in what order these notes should be printed. By way of contrast, Nietz sche’s letters and finished manuscripts are often quite beautiful and, in general, not particularly difficult to read. In keeping with what I have said, I shall not transcribe or translate these pages in full. Instead I shall offer a detailed but brief analysis of each page. The Roman numerals below refer to the reproduced facsimile pages in the present volume. The alphabetic letters in parentheses do not appear on the facsimile pages but are given below to facilitate dicussion of lines within the facsimile pages. Analysis of Facsimile Pages I-III The first three pages are consecutive ones (46-48) from a notebook identified in the archives as W II, 1, Nr. 157. Approximate date: Spring Fall, 1887. APPENDIX 553 I: The first seven lines (a) were published as the beginning of section 124 and are translated in the first seven lines of our edition. The following six lines (b), assigned a different number by Nietzsche himself, have not been published to date. The last eight lines (c), again set off by a different number by Nietz sche himself, constitute section 736, entire. II: The first line (“The problem of civilization spirit everything”) was not published. A horizontal line across the page clearly divides what follows into two separate notes, of which the second has a title of its own. Yet Nietzsche assigned the number 80 to both the same number he placed over the first seven lines on the preceding page, which were published as the beginning of section 124. The German editors published lines 2-5 (d) as the continuation and conclusion of section 124 (the final paragraph in the present volume). Lines 6-10 (e), which comprise a separate paragraph in Nietzsche’s MS, were omitted in the editions of 1906 and 1911, and in all subsequent editions. However this omission is not indicated in the editorial apparatus, 1911, p. 500. In the first edition of 1901, on the other hand, section 36 contains everything to which Nietzsche had assigned the number 80: the first seven lines on the preceding page, followed by all of the material on this page, excepting only the first line (which Nietzsche apparently did not mean to include), and the final sentence of the second paragraph, of which it was duly said in the editorial apparatus (p. 531): “A short sentence has been Omitted here.” A translation of the material not included in section 124 will be found in my note on that section. The material below the horizontal line (f) was published as section 117. In 1911, p. 500, it is duly noted that the editors added five words at the end of this section (to clarify the meaning); but Schlechta follows the printed text, as usual, and not the MS. III: The first eight lines (g), set off from what follows by a horizontal line across the page, were printed as section 883 (1901, section 439). The next seven lines (h), not published in the edition of 1901, were published as section 612; and the immediately following two lines (i), though set off by another horizontal line and crossed out along with the last four lines on the page, were also published as the conclusion of section 612. The final four lines () were printed by Nietzsche himself, as the beginning of section 24 of “Skirmishes,” in Twilight of the Idols (Portable Nietzsche, p. 529). The editorial notes at the end of 1911 offer no comments on either section 883 or section 612. A note on Schlechta’s handling of this material: In vol. III, Schlechta prints some of this material on pp. 531 f, in the following sequence: (a) and (d) as one note; (c); (f)-deviating from the MS as noted above; (h) and (i) as one note; and finally (g). In sum: the way the notes on these three pages have been published is a mess; but as long as we keep in mind that we are dealing with mere 554 THE WILL TO POWER notes, the arrangement is hardly very important, and even Nietzsche scholars did not lose much by the “suppression” of (b) and (e). For that matter, (e) was actually published in 1901, with the exception of one very dispensable sentence; and all of this material is included in my note on section 124. Discovery: (b), published here for the first time, contains one re markable aphorism, entitled “On the Genealogy of Christianity-It re quires more courage and strength of character to turn back than to go on. To turn back without [?] cowardice is more difficult than to go on with [?] cowardice.” Facsimile Pages IV and V These are consecutive pages (15-16) from a notebook identified in the archives as W II, 2, Nr. 158. Approximate date: Spring-Fall, 1887. IV: The first seven lines (k), which form a unit and were assigned number 279 by Nietzsche, have not been published until now. The rest of the material (1) on that page, which was assigned number 280 by Nietzsche, was printed as section 172, along with its continuation on the next page, V: but a little less than two lines (m), beginning at the end of line 7 and ending with the second word of line 9, were deleted in print; and in 1911, p. 502, it is duly noted that “one sentence has been omitted here.” It is not stated that a few words, added by Nietzsche in the lower right hand corner, were also omitted, perhaps because they could not be de ciphered with any assurance. The same comments apply to the correspond ing section (119) in the edition of 1901. (k) and (m) contain a few words that are extremely hard to de cipher, but the over-all meaning is clear enough, and these “suppressed” passages add nothing of interest to what Nietzsche said in The Antichrist, In the following translations “…” indicates that I cannot read the writing with any certainty. (k): Salvation is of the Jews–the founder of Christianity said (John 4.22) And one has believed this! ! ! If one admits to oneself the first impression or merely instinct [?]: … bad taste, bigots’ sentimentality, nothing but repulsive symbols in the foreground; and the … air of the nook and conventicle:-one does not sympathize. Pilate, (m): In the whole history of the spirit there is no more brazen kind of lie, no more premeditated … Facsimile Pages VI and VII In the note on section 815 (1911, p. 512) we read: “A second part of this aphorism, dealing with Richard Wagner, has been omitted.” Schlechta, who follows the printed versions without indicating any omission, as is his general practice, lends this section special emphasis by placing it at APPENDIX 555 the end of his edition, leaving the last half of the page on which it ends blank, and then printing section 256, which comprises only two lines, on the facing page, centered. VI is from Mp XVI, 3, Nr. 232, p. 17 (inside). Approximate date: Summer-Fall 1888. This is no mere note but a carefully written page with a great many corrections. What is crossed out is made illegible–this pro cedure was characteristic of Nietzsche-and the corrections are written very clearly, though the writing is very small because this material had to be squeezed between lines, Because of its smallness, some of it is not easy to read, especially in facsimile; but all of it can be deciphered with practical certainty. The first nine and a half lines were printed as section 815 (section 367 in the edition of 1901); what follows has never been published so far. A complete translation follows, after a description of facsimile page VII. VII is identified by the archives as W II, 4, Nr. 160, p. 19, and appears to be a draft for the second part of VI, with which it agrees literally in large part. Translation of the Suppressed Second Part of Section 815 I take the most disagreeable case, the case of Wagner. Wagner, under the spell of his incredibly pathological sexuality, which was the curse of his life, knew only too well what an artist forfeits when he loses his free dom, his respect for himself. He is condemned to be an actor. His very art becomes for him a constant attempt to escape, a means of self-oblivion, of self-narcosis-it eventually changes and determines the character of his art, Such an “unfree” man requires a hashish world, strange, heavy, envelop ing vapors, every kind of exoticism and symbolism of the ideal, merely in order to be rid for once of his own reality–he requires Wagnerian music. A certain catholicity of the ideal above all is almost sufficient proof in the case of an artist of self-contempt, of “morass”: the case of Baudelaire in France, the case of Edgar Allan Poe in America, the case of Wagner in Germany. - Need I still add that Wagner also owes his success to his sensuality? that his music attracts the lowest instincts to him, to Wagner? that this holy conceptual vapor of the ideal, of three-eighths Catholicism, is one more art of seduction? (it permits one to expose oneself to the magic, ignorant, innocent, Christian Who would risk the word, the proper word, for the ardeurs of the Tristan music? I put on gloves when I read the score of Tristan — Wagnerianism, which keeps spreading, is a relatively light epidemic of sensuality that does not realize this”; against Wagnerian music every caution seems appropriate to me. COMMENTS ON THE DRAFT (PAGE VII) Compared with VI, which I have translated, the draft offers nothing of great interest. In the final version respect (Achtung: the word is emphasized by Nietzsche and therefore easy to locate, also in my translation) has been written above another word that has been crossed out: with the help556 THE WILL TO POWER of the draft, we can tell that the word Nietzsche crossed out was “reverence” (Ehrfurcht). Indeed, in the draft Nietzsche crossed out Achtung to substi tute Ehrfurcht. In the end, he returned to “respect.” There would be no point here to a more detailed comparison, Facsimile Page VIII Identified by the Archive as W II, 7, Nr. 163, p. 136. Approximate date: 1884. Lines 8-12 were printed as section 834 (section 61 in the edition of 1901). In the edition of 1911, but not in that of 1901, we find the comment (p. 512): “Taken from a note about Richard Wagner.” The last seven lines on this page were evidently put down at a later time; they comprise a separate note, and they are singularly difficult to decipher. A partial translation of the note from which section 834 was ex cerpted follows: “…” indicates that I cannot decipher the writing with any certainty. TRANSLATION The impact of Wagner’s art is deep; it is above all heavy, immensely heavy: why is this? The depth and above all heavy, immensely heavy impact of Wagner’s art does not really belong to the music of Wagner: it is Wagner’s general pathos with which his art overpowers; it is the tremendous persuasive power of his edifice, it is his holding bisa breath, of his extreme feeling that refuses to let go, it is the frightening length of his pathos by virtue of which he triumphs and always will triumph. Whether with such a pathos one is a “genius”? Or even could be one? [At this point, section 834 follows, ending with a dash. Then the note proceeds:] Another question .. .whether Wagner, precisely because he had such pathos, is German? is a German? Or does … COMMENT These are clearly hasty jottings that do not add up to an aphorism. If anyone wants to know what the later Nietzsche “really” thought of Wagner, he should begin by reading The Case of Wagner and Nietzsche contra Wagner. Next, he should look up the passages on Wagner in Nietzsche’s other late works. Only then should one turn to Nietzsche’s posthumously published notes and correspondence. Whoever has done all this, is not likely to feel any anxiety or indignation because he knows that there are still a few jottings in Nietzsche’s notebooks that have not yet been published. There are many topics with which Nietzsche never dealt as fully in his books as he did with Wagner, or with Christianity, or with the Germans: for example, but by no means only, some philosophical problems. Aad

• Alemanhalten; anhalten (holding) is the conjecture of Professor Michael Curschmann of the German Department at Princeton University, who also helped me by deciphering a few other words that had stumped me. APPENDIX 557 the editors had no reason to suppress interesting notes on the theory of knowledge, or on determinism, or on aesthetics. It is this material that makes The Will to Power important. The palpable intent of the philosopher’s sister to present The Will to Power as the systematic work that Nietzsche did not live to finish, was absurd. But the semi-systematic arrangement that allows us to read, one after another, a lot of notes that deal with related topics, jotted down over a period of time, may have the very opposite effect of that intended by her at least when the material is presented in the manner attempted in the present volume. So far from finding any final system, we look into a vast studio, full of sketches, drafts, abandoned attempts, and unfinished dreams. And in the end we should be less tempted than ever to mistake a random quotation for an ultimate position. This is not to say that Nietz sche never arrived at any conclusions. He did, but to know what they were one has to read his books.

INDEX

The German editors’ arrangement of Nietzsche’s notes is far from ideal, and their table of contents is apt to give the false impression that those interested in morality, for example, need to turn only to sections 253-405. Any systematic arrangement of these notes would leave much to be desired; but the Index should help to give readers a more adequate idea of the con tents of this volume. Most of the work on this Index was done by Andrew Neal Sears in June, 1966, the month he graduated from Princeton University with bigh honors in philosophy. He made use of the work already done by Stephen R. Watson, and of a name index started some years ago by Stephen Brown, now M.D. It is a pleasure to express my gratitude to all three of them, and also to Princeton’s excellent program of undergraduate research assistant ships. I supervised the work and at various stages made hundreds of additions. Figures refer to sections, not to pages. E refers to the Editor’s Introduction; EC to the editor’s com ments “On the Editions of The Will to Power”; N to Nietzsche’s Preface; n to the editor’s notes. For references to Nietzsche’s works see Nietzsche. Academy, 101 action, 45, 71, 139, 155, 210, 2340, 235, 279, 293, 294, 458, 516, 521, 556, 567, 569, 585, 589, 597, 617, 657, 661, 672, 673, 676, 737, 847, 881n, 908, 916, 925, 926, 928, 941, 944; man of, 853 Adam, 224 adiaphora, 444 aesthetic(s), 353, 416; state, 341, 801; taste, 469 affect, 56, 98, 132, 135, 139, 155, 196, 204, 254, 266, 279, 284, 315, 368, 383, 384, 386, 388, 432, 434, 453, 462, 477,556, 573, 576, 613, 669, 670, 676, 688, 712, 719, 726, 780, 786, 811, 851, 864, 868, 889, 916, 924, 928-31, 953, 1024, 1033. See also passions afterlife, 141, 167, 187, 189, 196, 247, 351 Alcuin the Anglo-Saxon, 977 Alexander the Great, 437, 751 Alfieri, Vittorio, 97 Allgeist, 7080 Almanach de Gotha, 942 altruism, 8, 30, 44, 52, 53, 62, 95, 120, 246, 253, 269, 275, 283, 286, 296, 297, 373, 653, 674, 681, 716, 771, 784-86, 809, 864, 889, 964 ambition, 751, 792, 942 American(s), 233n, 958 Amiel, Henri Frédéric, 270 amor fari, 1041 anarchism, 1, 42, 50, 59, 69, 79, 82, 125, 127, 235, 329, 373, 433, 435, 447, 753, 778, 784, 864, 877, 1020 Anaxagoras, 419, 427 INDEX 559 Anaximander, 412, 419 ancestors, 137 animality, 529, 1019, 1045 anti-Semites, 89, 89n, 203n, 347, 835n, 864 Apollinian, 798, 799, 1049, 1050, 1050n Apollo, 1049 appearance(s), 15, 17, 113, 303, 328, 407, 476, 516, 520, 521, 524, 545, 549, 552-69, 572, 578-81, 583, 585, 588, 589, 617, 619, 623, 680, 699, 708, 710, 711, 779, 853, 1011, 1019, 1047; logical, 521 Arab(s), 90, 191, 195, 204, 352, 940; Arabic, 170 Aristippus, 442 aristocracy, 53, 95, 100, 134, 18 215, 317, 374, 431n2, 752, 75 783, 864, 866, 926, 933, 936, 938, 942, 953, 960, 1021, 1049 Aristophanes, 380, 1052n Aristotle, 373n, 449, 468, 516, 851, 852, 852n, 981n, 1029n; Poetics, 852n art, artist(ic), 1, 27, 29, 30, 41, 50, 69, 78, 81, 82, 84, 97, 116, 120, 172, 209, 213, 215, 236, 274, 294, 296, 298, 374, 376, 379, 382, 401, 426, 427, 463, 463n, 464, 572, 585, 606, 612n, 617, 659, 677, 705, 775, 780, 794-853, 795n, 864, 864n, 869, 870, 873, 877, 943, 957, 960, 975, 1009n, 1018, 1039, 1040, 1046, 1048 Aryan, 141-43, 145, 145n ascetic, 47, 1051; asceticism, 915, 916, 921, 940n Asia, 91, 143; Asiatic, 1050 atavism, 358 atheist, 132, 151 Athens, 148, 197, 432, 747; Athenian, 429 atoms, 442, 488, 516, 551, 552, 624, 625, 634, 635, 636, 642, 689, 704, 719, 786 Augustine, St., 101, 214, 578, 862 Austrians, 104 barbarian(ism), 461, 684, 868, 870, 871, 899, 900, 921, 922, 940, 1058 Baroque, 842 Baudelaire, Charles, 94, Appendix Bäumler, Alfred, E1, E3 beast of prey, 95, 98, 99, 127, 137, 238, 287, 397, 871, 959, 1027, 1027n beauty, 1, 95, 120, 127, 221, 250, 266, 283, 298, 340, 395, 400, 416, 598n, 480, 495, 712n, 783n, 800, 800m, 803-5, 811, 822, 823, 852, 898, 1010, 1049, 1050 becoming, 4, 12, 51, 253, 277, 293, 412, 507, 513, 517-20, 438, 552, 556, 576, 578-81, 584, 585, 616, 617, 639, 708, 712, 715, 715n, 765, 786,787, 846, 853, 1058, 1062, 1064, 1066, 1067 Beecher-Stowe, Harriet, 94 Beethoven, Ludwig van, 105, 106, 838, 842, 1051 being, 12, 15, 51, 68, 412, 485, 486, 488, 507, 513, 516-19, 529. 531, 538, 543, 552, 556, 562, 567, 568, 570, 572, 574, 576, 579-83, 585, 586, 588, 617, 631, 634-36, 659, 675, 689, 693, 708, 709, 711, 715, 715n, 737, 765, 786, 846, 1052, 1062, 1066 belief, 14, 15, 44, 69n, 266, 455, 456, 483, 484, 487, 491, 497, 506, 507, 511, 516, 518, 530-33, 550, 556, 585, 604, 659, 670, 962 Bernard, Claude, 47 Besinnung, 133n Beyle, Henri, 105, 132, 544, 544n, 815 beyond good and evil, 55, 132, 259, 898, 980, 1005n, 1034, 1038, 1041, 1067 Bible, 134n, 171, 241, 242, 734. See also Old Testament; New Testa ment Biedermann, 471 Bismarck, Otto von, 87, 128, 884 Bizet, Georges, Carmen, 835 Björnson, Björnstjerne, 86n blame, see praise/blame body, 30n, 48, 52, 113, 117, 118, 120, 126, 127, 148, 214, 226, 227, 229, 233, 255, 314, 334, 359, 377, 392, 400, 407-9, 419, 423, 453, Babylon, 143 Bacon of Verulam, 249, 468, 848 Balzac, Honoré, 943 560 INDEX 458, 461, 461n, 489, 491, 492, 500, 505, 507, 518, 521, 524, $29, 532, 547, 550, 563, 569, 581, 583 85, 659, 660, 674, 676, 679, 765, 820, 1013, 1016, 1045, 1046, 1051 Borgia, Cesare, 871 bourgeois, 94, 247, 943 Brahma, 145 Brahmins, 116, 237 Brahms, Johannes, 105 Brandes, Georg, 86n breeding, 397, 398, 462, 854-1067, 980n Brosses, Président de, 103 Buckle, Henry Thomas, 876 Buddha, 31, 55, 154, 204, 239; Bud dhism, Buddhistic, 1, 19, 23, 55, 64, 69n, 82, 145, 151, 155, 159, 167, 179, 196, 204, 220, 240, 342, 580, 685, 853: Buddhists, 154, 191, 204, 437, 458; European, 55, 132 Bunyan, John, 862 Byron, Lord, 62, 100, 103 Caesar, Julius, 380, 544, 684, 751, 776, 975, 1026 Caesar with Christ’s soul, 983, 983n Cagliostro, Alessandro, 428 Caliph of Morocco, 917 Camus, Albert, E2, 235n, 850n Caracalla, 874 Carlyle, Thomas, 27, 343, 455, 747, 968, 968n Carlylism, 312 castration, 204, 248, 351, 383 catharsis, 851, 852 causalism, 69, 244, 288, 327, 347, 523, 524, 545-52, 550n, 554, 635, 689n, 1019 causality, 55, 477, 478, 483, 497, 532, 553, 572, 575, 579, 627, 638, 645, 658, 664, 689, 711 cause, 1, 17, 27, 31, 70, 95, 135, 461, 484, 488, 497, 529, 545, 547, 624, 627n, 632, 645, 666, 667, 669, 670, 689, 690, 699, 701, and effect, 41n, 44, 135, 136, 141, 229, 334, 479, 520, 526, 531, 550, 554, 561, 562, 569, 589, 617, 620, 631, 633, 634, 667, 676, 688, 689, 689n, 1059; will as, 478 certainty, 587, 588 Chamfort, Sébastien Roch Nicolas, 772 chance, 673, 685 chandala(s), 50, 116, 116, 139, 145, 184, 237 change, see becoming Charlemagne, 101 chastity, 947 Chateaubriand, 103 cheerfulness, 990, 991, 1040 Chinese, China, 90, 127, 129, 191, 216, 274, 395, 745, 864; China dom, 866 choc, 699, 778 Christianity, Christian(s), 1, 4, 17, 18n, 30, 30n, 31, 44, 51, 62, 69n, 80, 83, 87-91, 94, 101, 102, 116, 130, 134-36, 143, 145, 145n, 147 52, 154-56, 158-252, 175n, 253, 258, 268, 312, 334, 339, 340, 342, 349, 351, 361, 362, 373, 377, 383. 383n, 388, 396, 419, 427, 436, 438, 525, 572, 578, 644, 684, 685, 747, 765, 781, 786, 812, 822, 840, 841, 845, 851, 853, 861, 862. 916. 917, 923, 929, 940, 957, 1005, 1016, 1017, 1021, 1042, 1050n, 1051, 1052, Appendix; pagan Christian, 147, See also church church, 30, 158-160, 165n, 167-69, 172, 175, 177, 181, 191, 199, 209, 213, 224, 233, 242, 247, 351, 381, 388, 394, 784, 824, 871, 916, 1015; Church Fathers, 464 Cicero, 420 Cimarosa, Domenico, Matrimonio Segreto, 105 Circe, 808; Circe of philosophers, 461 civilization, 121, 122, 382, 395, 461, 864, 871, 896 classical; style, 186, 196, 341, 799, 838, 842, 847-49, 1041; taste, 175, 868 Columbus, Christopher, 957 commanders, see legislators communication, 569, 809-811 communist, 51 Comorro, 355 compassion, see pity Comte, August, 95, 127, 340, 467, 468, 901 concepts, 409, 419, 427, 430, 488, INDEX 561 concepts (conr’d.) 506, 516, 521, 522, 579, 583, 605 Confucius, 129 Congo, 922 conscience, 141, 233, 234, 250, 265. 270, 282, 283, 294, 295, 389, 405, 452, 464, 869, 898, 970, 972, 1009 conscious(ness), 68, 72, 218, 289, 400, 423, 434, 439, 440, 472, 474 80, 486, 489, 490, 502, 504, 50S, 523-29, 564, 585, 636, 674, 676, 707, 708, 711, 769, 799. 1007 contempt for what one loves, 919 Continentals, 722. See also Europe. (ans) control, 383, 384, 928, 933 Copernicus, Nicholas, 1; Copernican, 789 Corsican(s), 90, 204, 722, 925, 928 counterfeiting), 338, 379, 394, 414, 453, 696, 704, 824, 851 Counter-Reformation, 419 Counter-Renaissance, 842 courage, 25, 25n, 33, 318, 458, 465, 841, 852, 862, 898, 907, 916, 918, 928, 929, 949, 1013, 1017, 1041 cowardice, error is, 1041 criminal, 41, 42, 50, 54n, 116, 130, 135, 162, 233, 235, 285, 292, 374, 736, 739, 740, 765, 788, 845, 864, 928, 951 Crucified, the, versus Dionysus, 401, 1034, 1052 culture, 121, 122, 151, 199, 200, 250, 373, 380, 417, 427, 462, 464, 684, 841, 864, 883, 898, 933, 1017, 1019, 1025 custom, 283, 283n, 437n, 871, 957, 984n 684,685; Darwinism, 69, 243, 253, 401, 422, 649; Darwinists, English and German, 410 David (King), 427 death, 224, 231, 247, 407, 581, 582, 916, 982 decadence, 13, 38-45, 49, 53, 54, 56, 62, 68, 85, 88, 90, 119, 122, 153, 171, 173, 174, 180, 225, 233, 236, 239, 268, 282, 339, 401, 423, 427, 428, 432, 433, 435, 437, 442, 444. 461, 584, 586, 684, 685, 695, 734, 765, 794, 800, 815, 838, 842, 851, 852, 864, 899, 1052 Delacroix, Ferdinand Victor Eugène, 103, 105 democracy, 69n, 86n, 125, 128-30, 132, 215, 253, 712, 725, 728, 751 53, 762, 765, 783, 824, 854, 887, 900, 954, 957, 960 Democritus, 419, 427, 428, 437, 443 Descartes, René, 95, 436, 468, 484, 533, 577, 578 desires, see passion(s) determinism, 95, 141, 288, 552, 786 dialectic, 430-32, 434-37, 441, 442, 446, 507,529,578, 1047 Diaspora, 175 dichten, 544n Diogenes, 464 Dionysus, Dionysian, 167, 196, 383n, 401, 417, 463 n, 544, 798,799, 800, 846, 853, 1003-1052, especially, 1049-1052, 1050n, 1052n disciples, 910 discipline, 854-1067, 980n domestication, 121, 123, 128, 156, 236-38, 281, 397, 398, 461, 684, 871, 957 Dostoevsky, Fyodor Mikhailovich, 82, 233, 434, 735n, 736n, 740, 788, 821; Crime and Punishment, 735n, 740n drives, see passion(s) Dühring, Eugen, 130, 792, 1066 Damocles, 770 Dancourt, Florent Carton, Sieur d’Ancourt, 120 dangerous), 276-78, 280, 304, 383, 387, 393, 395, 425, 465, 576, 856, 864, 881, 896, 912, 915, 929, 929n, 933, 939, 945, 949, 957, 972, 976, 985, 1019, 1057 Dante, Alighieri, 1018, 1030, 1030n; Divina Commedia, 852 Darwin, Charles, 130, 134n, 647, Edda, 830 education, 888, 912, 916, 933, 980 ego, 30, 252, 296, 353, 362, 363, 364, 369, 370, 371, 372, 373, 481-92, 562 INDEX 517, 518, 519, 533, 574, 581, 585, 635. 659, 676, 682, 768, 785, 786, 918 egoism, 8, 30, 62, 167, 216, 253, 28 296, 353, 362-64, 368-73, 38 426, 453, 677, 728, 755, 771, 777, 784-86, 873, 918; mass, 246 Egyptians), 143, 202, 427 Eichendorff, Joseph von, 106 Eliot, George, 18n Empedocles, 419 ends and/or means, 12, 36, 74, 142. 155, 260, 272, 298, 354, 503, 552, 574, 576, 584, 589, 610, 666, 669, 671, 674, 675, 681, 707-9, 711, 766, 778, 784, 786, 787 England, 747; English, 18n, 30, 31, 101, 130, 410, 830, 831, 925n, 930; Englishman, 925, 930n, 958 enlightenment, 91, 96, 943 environment, 49, 69, 95, 353, 647, 765, 886, 970 Epictetus, 411 Epicurus, 196, 428, 434, 437. 438. 442, 578, 911; “garden of,” 225; Epicureanism, 225, 1029; Epicu- reans, 449 epistemology, 95, 101, 253, 407, 409, 410, 417, 423, 425, 426, 437, 442, 444, 447, 449, 450, 452, 455, 457, 458, 462, 466-617, 668, 1035. See also knowledge equality, 30, 52, 53, 80, 86, 129, 215, 246, 278, 278n, 280, 283, 285, 315, 339, 354, 364, 373, 398, 464, 500, 501, 510-512, 515, 532, 723, 725, 748, 752, 753, 765, 773, 775, 783, 784, 860, 864, 871, 874, 887, 898, 923, 925, 926, 936, 957, 988, 1051 erdichten, 544n error(s), 1, 266, 397, 402, 403, 411, 416, 448-60, 472, 493, 520, 521, 535, 544, 579, 612, 705, 784; is cowardice, 1041 Eschenbach, Wolfram von, 322 Eskimos, 181 eternal recurrence, E1, 55, 417, 462, 617, 617n, 1041, 1050, 1053-1067; Eternal Recurrence, The, 1057n ethics, see morality eudaemonism, see happiness Europe (an)(s), N2, N3, 1-134, 143, 191, 240-42, 258, 273, 274, 276, 367, 389, 395, 405, 419, 463, 732, 747-49, 762, 765, 783, 861, 862, 868, 898, 918, 922, 954, 955, 957, 960, 1051, 1054; nihilism, N2, N3, 1-134, 69n evaluations, see valuations evil, 4, 47, 98, 123, 141, 155, 244, 248, 259, 265, 270, 277, 283, 284, 288, 290, 291, 298, 315, 331, 334, 338, 342, 345, 351, 354, 355, 355n, 362-390, 411, 416, 427, 443, 576, 578, 684, 707, 786, 788, 850, 869, 870, 881, 908, 912, 928, 988, 1015, 1019, 1025, 1026, 1035, 1046 evolution, 12, 373, 386, 391-98, 403, 412, 521, 538, 647, 666, 684, 685, 688, 690, 707, 709, 711, 747, 881, 897, 956, 957 exception(al)s, 27, 215, 235, 252, 274, 280, 283, 316, 317, 345, 401, 423, 726, 804, 829, 864, 893, 894, 896, 933, 943n, 983, 1009, 1041, exhaustion, 48-50, 54, 54n, 71, 84, 229-31, 240, 354, 401, 812, 822, 864, 887, 1012; the exhausted, 461 explanation, 171 extreme, seduction of, 749 fact, 70, 120, 472, 475, 477, 481, 486, 521, 526, 549, 556, 604, 605 faith, 253, 354, 358, 377, 380, 452, 455, 455n, 456-58, 579, 635, 786, 853, 963, 975, 1015, 1034 familiar, 664 family, 59; family theory, 137. See also marriage fasting, 916 fatalism, 850; joyous, 95 Faust, see Goethe; Faustian, 800 feast, 916 Féré, Charles, 809 Ferney, Squire of, 100, 100n. See also Voltaire Feuerbach, Ludwig, 585n Flaubert, Gustave, 82n, 105, 815 Florence, 747; Florentine taste, 829 Fontane, Theodor, 103 force, 13, 70, 69n, 109, 260, 266, INDEX 563 380 force (contd.) 416, 419, 420, 422, 747, 791, 792, 310, 386, 417, 490, 537, 545, 550. 831. 832, 835, 838, 849, 871, 883, 52, 562, 567, 568, 576, 619-21, 957, 1058; Reich, E, 349n; Reichs 626, 629, 631, 632, 636, 638, 639, deutscher, 349; spirit, 89, 90, 107. 641, 642, 644, 647, 650, 660, 664, 792; “un-German,” 95 665, 668, 673, 677, 686, 687-89, Gewöhnung und Verwöhnung, 712n 703, 704, 719, 750, 762, 769, 779, Gide, André, E2, 116n, 134a/n 781, 784, 786, 798, 803, 812, 815, Gluck, Christoph Willibald, 105 842, 850, 852, 863, 883, 895, 931, goal, 909. See also purpose 1022, 1062, 1064, 1066, 1067 God, 1, 4, 7, 12, 17, 18, 18n, 54, 55, form, 521, 530, 568, 572, 574, 584 69n, 91, 97, 100, 114, 116, 134a, Förster-Nietzsche, Elisabeth, EC, E1, 135-37, 137n, 139-41, 151, 160, E3, Appendix 167, 170, 172, 176, 181, 182, 185, Fouillée, Alfred, 782, 782n 190, 200-2, 204, 210-12, 217n, France, French, E. 49, 87, 92, 94. 224, 225, 228, 244, 245, 246, 251 98, 101, 105, 106, 367, 422, 829, 53, 270, 279, 281, 283, 290, 291n. 831, 838, 842, 849, 864; music, 101, 296, 298, 304, 313, 320, 331, 336, 833, 835; Revolution, 60, 90, 94, 339, 343, 347, 348, 351, 359n, 101, 184, 382, 864, 877 360, 373, 388, 411, 436, 446, 453, Francis of Assisi, St., 221, 360 461, 469, 471, 525, 529, 543, 552, Frederick the Great, King, 280n, 573, 576, 578, 595, 617, 619, 639. 659, 707, 708, 712, 765, 768, 776, Frederick II, Emperor, 871 797, 808, 841, 853, 870, 874, Frederick III, 124n 929n, 943, 958, 1005, 1015, 1019, freedom, 2, 8, 8n, 14, 17, 62, 79, 84, 1035, 1036, 1036n, 1037, 1038, 86, 93, 124, 137, 209, 224, 235, 1062; kingdom of, 161, 204, 339; 283, 288, 289, 313, 340, 380, 397, God is dead, 69n 411, 418, 428, 435n, 442, 455, Goethe, Johann Wolfgang von, 95, 464, 551, 552, 578, 579, 705, 720, 101, 104, 105, 113n, 118, 132, 175, 728. 736, 765, 770, 774, 776, 784, 175n, 340, 341, 380, 382, 396, 786, 787, 789, 811, 823, 834, 842, 422, 544n, 573, 747, 778n, 791, 859, 883,918,921,923, 936, 937n, 814, 814n, 820, 830, 835, 841n, 957, 1005n, 1038, 1050 846, 849, 883, 884, 1017, 1031, Freud, Sigmund, 336, 588n 1038, 1051; Der Fischer, 841n; Friedländer, Paul, 958n Faust, 113n, 778n, 800, 807, 943, Fromentin, Eugène, 78 1038n; Gretchen, 943 Goncourts, Les Frères (Edmond and Jules), 82n, 455, 821 Galiani, Abbé Ferdinand, 91, 127, good, 1, 30, 47, 54n, 75, 95, 123, 133, 989 139, 141, 155, 202-204, 218, 233, Gast, Peter, EC, 29n, 91n, 133n, 244, 254, 259, 265, 269, 270, 284, 422n, 604n, 619n, 675n, 689n, 290, 297, 298, 304, 320, 338, 340, 708n, 716n, 772n, 853n 347, 351-62, 355n, 368, 386n2, Gautier, Théophile, 82n, 103, 815 388, 396, 411, 417, 425, 427, 428, Gavarni, 82n 430, 434, 435n, 436, 440, 443, Geist, 984n 458, 460, 464, 480, 529, 572, 573, genius, 27, 70, 94, 95, 215, 297, 379, 576, 578, 583, 585, 644, 707, 786, 382, 396, 440, 684, 812, 823, 831, 789, 822, 850, 934, 943, 968, 972, 853, 864, 876, 989, 994; artistic, 985, 1010, 1015, 1019, 1025, 1032, 834 1033, 1035, 1037, 1050, 1051 German(s), Germany, E, 45n, 49, gratitude, 351, 730, 775, 777, 852, 89-93, 91n, 95, 101, 104-8, 108n, 1047 125, 156, 175, 191, 366, 396, 410, Great Mother, 196 564 INDEX greatness, see man, great; greatness of character, 928; of soul, 935, 981, 981n, 984, 984n, 1040 Greek(s). Greece, 92. 94. 95. 102. 175, 195, 202, 225, 261, 382, 419, 427-47, 463, 544, 573, 586, 783, 819, 845, 851, 882, 940, 979, 1029, 1047, 1050-52; Hellenism, 1015; philosophy, 94, 101, 169, 202, 261, 419, 427-47, 851 (see also philoso phy-ancient); religion, 1042 Grimm, Jacob and Wilhelm, 106 Grossoktay edition, E3, EC Grote, George, 429 guilt, 182, 204, 224, 229, 235, 243, 280, 290, 296, 373. 411, 438, 579, 765, 1021. See also sin; original sin Guyau, Jean-Marie, 340, 929n Hafiz (pseudo. for Shams ud-din Mohammed), 846, 1051 Hamlet, 875 hammer, 69n, 132, 905, 1054, 1055 Handel, George Frederic, 884 Hanswurst, 834n, happiness, 12, 20, 32, 60, 94, 95, 135, 141, 159, 176, 185, 195, 196, 204, 209, 215, 222, 224, 243, 261, 288, 296, 310, 334, 359m, 379, 393, 407, 422, 426, 428, 430, 432-35, 437, 444, 450, 452, 453, 464, 579, 585, 666n, 686, 704, 721, 759, 765, 775, 781, 837, 845, 849, 851, 868, 870, 909, 911, 930, 944, 957, 993, 1022, 1023, 1032, 1039, 1051 Härtle, Heinrich, 942n Hartmann, Eduard von, 91n, 701n, 789 Haydo, Franz Joseph, 105 Hebrews, 170, 352. See also Jews hedonism, 35, 155, 240, 435, 578, 751, 781, 790 Hegel, G. W. F., E1, 1, 95, 96, 366, 382, 410, 415, 416, 419, 422, 588n, 701n, 849; Hegelian, 253, 412 Heidegger, Martin, 57n, 437n Heine, Heinrich, 106, 832, 835, 835n Helvétius, Claude Adrien, 751 Heraclitus, 412, 419, 428, 437 Herbart, 838 herd, 20, 27, 53,60, 132, 134, 176, 203, 237, 252, 265, 274-87, 317, 358, 362, 389, 400, 696, 717, 720, 752 54, 760, 761, 766, 782, 783, 792, 845, 886, 887, 901, 955, 962; fold, 156; herd animal, 125, 128, 129, 215, 335, 353, 421, 782, 909, 943, 954, 956, 957; herd consciousness, 389; herd ideal, 696, 782, 936; herd instinct, 132, 215, 216, 315, 349, 458, 509, 685, 786, 925, 957, 1021, 1041; herd man, 804; herd standard, 379; herd virtues, 60, 203, 279; mob, 100 Herder, Johann Gottfried, 366, 396, 849 heredity, 969 hermit, 795 Herrnhuter, 911n Hesse, Hermann, 916n higher type, 615, 684, 685. See also man, higher Hilton, James, 335n Hindus, 191 Hippocrates, 443 Hitler, Adolf, E1 Hoffmann, Ernst Theodor Amadeus, 106 Hollingdale, R. J., E3 Homer, 137, 234n, 380, 427, 765, 845, 846 honor, 752, 792, 949 Horace, 302n Homeffer, August, EC Horneffer, Ernst, EC hospitality, 939 Hugo, Victor, 62, 103, 825, 830, 838, 849, 864 Hume, David, 92, 101, 530, 550 hunger, 59, 209, 652, 654, 656, 697, 702, 846 Ibsen, Henrik, E3, 86, 86n, 747 ideal(ism), 16, 17, 21, 28, 37, 51, 56, 69n, 80, 86, 86, 95, 111, 117, 137, 204, 217-52, 253, 298, 304, 306, 311, 330-405, 423, 463, 578, 580, 617, 678, 765, 782, 786, 864, 865, 889, 891, 917,951, 957, 1016, 1021, 1039; ideal drives, 592; idealist, 317, 584, 659, 735, 88in, 910n; idealization, 299 ideas, 430, 476, 508, 515, 521, 524, INDEX 565 ideas (contd.) Isis, 196 525, 572, 588, 641, 659, 676, 800 isolation, see solitude identity, 521, 530, 532, 544, 552, Israel, 182, 347 568, 569, 574; principle of, 520 Italy, 75, 941; Italians, 544, 828,831, idiot, 154, 266, 431, 437, 734, 800, 839; music, 101, 835 808 images, 506, 551, 562 immoderate swine, 870 Jaspers, Karl, 437n, 983n immoralist, 116, 132, 235, 304, 457, Jesuitism, 757, 783, 1057; Jesuit 749 Order, 796 imperatives, 271, 275, 283, 286, 299, Jesus, 94, 154, 160, 162, 163, 163n, 516, 734n, 898. See also ought 166-71, 176, 177, 182, 184, 188, India, Indians, 31, 92, 175, 274, 437, 191, 193, 195, 196, 198, 205, 207, 442, 580, 585, 608; Indian culture, 213, 218, 219, 221, 224, 284, 347, 63; Indian ideal, 221 383, 383n, 401, 983, 983n, 1052; indignation, 765 The Crucified, 1034, 1052; Found individual(ism), 20n, 33, 60, 6 er of Christianity, 198, 383; “God 69n, 86n, 93, 97, 130, 131, 16 on the Cross,” 240, 373 221, 243, 246, 253, 269, 275, 28 Jew(s), 49, 78, 116, 143, 145n, 146, 319, 373, 379, 398, 404, 417, 520, 155, 160, 173-75, 175n, 177, 180, 521, 552, 567, 585, 607, 647, 660, 182-86, 190, 197-99, 202, 204, 678-82, 684, 686, 687, 700, 704, 296, 299, 374, 427, 429, 431, 765, 716-93 (esp. 783-85), 852, 876, 774, 832, 835n, 864, 872n, 942; 895, 936, 943, 1026, 1050; indi- Hebrews, 170, 352; Judaism, 160, vidualistic morality, 287 169, 173, 181, 182, 196, 204, 214. indulgence, blind, 928 221, 298, 845, 1042. See also inertia, 279, 285, 537 Semite(s) infinite, 1062 Job, 821 Ingres, Jean Auguste Dominique, Juan, Don, 871. See also Mozart 105 judgment(s), 24, 511, 530-544, 699, innocence of becoming, 552, 765, 701, 804 787 justice, 30, 59, 62, 69n, 80, 86, 100, instinct(s), see passion(s) 124, 207, 215, 244, 255, 259, 284, intellect, 473, 498, 533 340, 352, 373, 375, 388, 429, 430, intermediaries, 75, 76, 77, 140, 891, 685, 722, 748, 750, 765, 776, 784, 897, 901 850, 881, 943, 962, 967, 984; retri interpretation, 1, 5, 12, 27, 32, 47, butive, 347 48, 55, 69, 69n, 70, 114, 116, 141, 147, 196, 210, 228, 229, 253, 254, 258, 270, 279, 292, 373, 394, 423, Kafka, Franz, E2 453, 477, 479, 481, 488, 492, 522, Kant, Immanuel, 17, 92, 95, 101, 531, 546, 550-552, 556, 560, 565, 127, 254, 271, 303, 331, 368n, 585, 585n3, 589, 590, 604, 605, 382, 410, 412, 414, 415, 419, 424, 616, 617, 639, 643, 675, 677, 678, 428, 442, 444, 448, 458, 515n, 530, 682, 689, 744, 767, 804, 846, 1017, 1021, 1051. See also perspectivism 551, 553, 554, 571, 578, 698, 786, intoxication, 29, 48, 55, 95,434, 798 888, 940; Kantian, 251, 253, 411 801, 807-9, 811, 821, 823, 835n1, Keller, Gottfried, 1021 851, 1051 Kierkegaard, Søren, 86n introspection, see inwardness Klopstock, Friedrich Gottlieb, 396 “invented,” 544n knowledge, 4, 244, 298, 335, 346, inwardness, 376,426, 477, 492, 585 359, 376, 411, 423, 425, 437, 450, Ionians, 427 466-617, 665, 676, 678, 710, 824,566 INDEX 853; knowledge-in-itself, 1060. See logic(al), 10-12, 17, 24, 30, 55, 90, also epistemology 245, 275, 347, 428, 430, 433, 439, Kraftgefühl, 664n 461, 477, 484, 485, 488, 507, 508 522, 524, 527, 530, 533, 538, 552, 554, 558, 568, 569, 574, 580, 584, labor, division of, 123, 492, 718, 719 608, 659, 669, 800, 809, 827, 839, Lamartine, Alphonse Marie Louis 842, 849, 962, 1010, 1041, 1050; de, 102 logicians, 535; logicizing, 423 language, 79, 80, 285, 409, 482, 484, Lortzing, Gustav Albert, 106n 506, 522, 551, 562, 585n3, 625, Louis XIV, 94 631, 634, 659, 676, 689, 699, 715, love, 12, 30, 69n, 79, 86n, 105, 120, 731, 767, 808-811, 838, 840, 1066 124, 134a, 135, 155, 169, 172, 175, l’art pour l’art, 808 176, 187, 202, 246, 255, 279, 293, La Rochefoucauld, Francois Duc de, 296, 312, 335, 350, 351, 362, 373, 94, 362, 389, 772, 786, 870 379, 383, 388, 453, 606, 712n, Latuka, 355 716, 721, 730, 732, 774, 776, 777, law, 68, 135, 204, 279, 354, 514, 521, 786, 801, 804-8, 821, 846, 850, 629-32, 634, 677, 819, 838, 842, 852, 853, 864, 873, 911, 919, 936, 846, 889, 957, 1019, 1062. See also 964, 976, 1030, 1030n, 1031, 1033 penal law; legislator Ludovici, Anthony M., E3 Lazzarone, 911n Luther, Martin, 192, 211, 347, 367, legislator (lawgiver), 718, 889, 972 419, 747, 786 1002 Leibniz, Gottfried Wilhelm von, 101, Machiavelli, Niccolo, 211; Machiavel 411, 419, 884 lianism, 304, 776; Principe, 925 Leonardo da Vinci, 380 Magny, dîners chez, 82, 915 Leopardi, Giacamo, 91 man, 27, 39, 68, 78, 83, 90, 97, 123, Lesage, Alain René, 120 124, 130, 134, 134a, 136, 142, 144, Lessing, Gotthold Ephraim, 422 176, 204, 205, 225, 229, 252, 301, levelling, 464, 866, 936, 985, 987 303, 304, 335, 338, 339, 351, 354, Levy, Oscar, E3 363, 367, 382, 383, 388, 390, 393, }ie(s), 5, 15, 32, 69n, 79, 116, 120, 134, 395, 397, 398, 401, 443, 453, 461, 141, 142, 150, 150n, 172, 199n, 464, 529, 543, 565, 572, 585, 586, 200, 202, 204, 211, 279, 306, 328, 594, 606, 608-10, 616, 619, 636, 343, 376-78, 380, 381, 394, 396, 640, 659-687, 683n, 702, 704, 711, 401, 428, 461, 464, 495, 544n, 713, 716-93, 795, 798, 804, 806, 572, 584, 853, 962, 1011; liars, 809, 820, 845, 853, 856, 866, 871 910n 873, 881, 888, 890, 897, 908, 957, life, 33, 40, 44, 47, 53, 55, 116, 125, 960, 961-71, 961n, 1017, 1035, 141, 170, 181, 194, 201, 224, 243, 1058; good man, 54, 59, 62, 100, 244, 246, 251, 254, 258, 266, 296, 141, 163n, 204, 270, 319, 351-62, 298, 303, 333, 339, 341, 343, 351, 382, 383, 386, 386n, 430, 755, 352, 354, 362, 369, 379, 399-401, 786, 933, 1017, 1021; great man, 417, 439, 450, 453, 461, 485, 488, 379, 380, 415, 772n, 871, 876, 493, 507, 510, 515, 532, 535, 544, 885, 895, 896, 933, 957, 959, 961 552, 577n, 581-84, 592, 608, 617, 71, 1038; higher man, 226, 227, 640-87, 689, 692, 695, 701, 704, 400, 544, 552, 755, 795n, 859, 706, 707, 712n, 734, 786,790, 861, 875, 877, 878, 881, 891, 957, 802, 805, 808, 812, 815, 818-20, 972-1002, 1017, 1041; man of 850-53, 864, 897, 968, 1017, 1046, knowledge, 612; “natural man,” 1050, 1052 1017; noble man, 935-53, 937n; Liszt Society, 835 synthetic man, 881, 883, 996, 997, Locke, John, 101 1009, 1027n, 1051 567 INDEX manners, bad, 175; good, 948 Manu, 116, 142, 143, 145, 716, 742 Manzoni, Alessandro, 986 Marcus Aurelius, 360 Mark, the evangelist, 164 marriage, 30, 62, 120, 132, 245, 316, 317, 583, 731-34, 775, 804, 888, 995 martyr, 457 Marx, Karl, 585n mask, 132, 377,962, 962n, 944, 985, 988 master(s), 55, 69n, 98, 154, 18 209, 216, 275, 300, 354, 361, 377, 385, 388, 401, 423, 438, 480, 514, 517, 584, 630, 636, 643, 652, 658, 661, 696, 704, 753, 783, 802, 819, 842, 853, 861, 874, 902, 934, 943, 965, 966; master race, 145, 216, 898, 960; mastery, 377 mathematics, 516, 530, 554, 562 matter, 552 Matthew, the evangelist, 164 mean, 280, 870, 933, 940, 953 meaning, 585, 590, 599, 605 means, see ends mechanism, mechanics, mechanistic, 69, 101, 141, 419, 510, 529, 533, 552, 554, 617, 618-39, 658, 660, 667, 670, 689, 708, 712, 786, 809, 888, 889, 1061, 1066 mediocrity, 316, 317, 345, 382, 389, 400, 401, 881, 891-93, 901, 903, 933, 943n, 953, 957, 1025, 1054 Megarian school, 442 Melians, 429 memory, 501, 502, 532 Mendelssohn, Felix, 105, 835, 835n metaphysics, 12, 17, 18, 30, 275,458, 462, 484, 488, 513, 530, 574, 575, 579, 583, 765, 853, 1048; meta physical need, 27, 570-87 Meyer, Michael, 86n Michelangelo, 1018 Michelet, Jules, 343 Middle Ages, 747, 871 Mill, John Stuart, 30, 340, 772, 925, 926 Mirabeau, Victor de Riquetti, Mar quis de, 817 miracles, 190, 196, 198, 225, 229, 342, 670, 967 Mitchell, Silas Weir, 233, 233n Mithras, 167, 196 Mittel, 139n modernity, 74, 75. See also European nihilism, 1-134 modesty, danger in, 918, 970 Mohammed, 145, 973; Mohammed anism, 143, 145 monads, see atoms monarchy, 752, 755 monastery, see solitude Montaigne, Michel Eyquem de, 367 Montlosier, François Dominique de Reynaud, Comte de, 937 morality, 1, 3, 4, 5, 6, 11, 18-20, 30, 41, 4in, 43, 44, 47, 52, 55, 56, 60, 62, 68, 69, 69n, 79, 82, 83, 86, 91, 94, 95, 98, 119, 120, 126, 132, 134, 139, 141, 144, 146, 151, 153 155 199, 200, 202-4, 206, 215, 227, 248, 251, 253-405, 332n, 153, 155, 199, 200, 202-4, 206, 215, 227, 248, 251, 253-405, 332n, 407, 410, 411, 413, 415, 423, 425, 428, 495, 514, 552, 578, 579, 583-86, 594, 677, 707, 719-21, 726-28, 730, 734, 740, 744. 747, 749, 765, 783, 784, 786, 794, 797, 809, 823, 842, 845, 848, 850, 852, 853, 859, 862, 879, 880, 897, 914, 916, 925, 927, 943, 957, 961, 966, 970, 981, 1005, 1006, 1015, 1019-21, 1024, 1029, 1029n, 1034, 1047; indi vidualistic, 287, 859; moral-meta physical needs, see metaphysical need motion, movement, 492, 520, 523, 551n, 552, 562 Mozart, Wolfgang Amadeus, 105, 842; Don Giovanni, 105, 105n, 871; The Magic Flute, 817n Musarion edition, EC, E3, E4, 440n, 853n, 1018n music, 29, 51, 59, 101, 105, 106, 119, 810, 811, 826, 835, 835n, 838-41, 839n, 845, 848n, 849, 1021; de scriptive, 835; French, 101, 833, 835; grand style, 842; modern, 837; Viennese, 833 Napoleon I, 27, 41, 104, 128, 129, 380, 422, 544, 665, 740, 751, 829, 877, 877n, 975, 1017, 1018, 1026, 568 INDEX 1027n; Napoleonic movement, 463, light of the Idols, E2, E3, 12n, 463n 18n, 25n, 4in, 45n, 53n, 69n, nationalism, 748 80n, 95n, 108n, 116n, 134a/n, naturalist, 455 141n, 145n, 234n, 237n, 304n, nature, 13, 30, 37, 41n, 47, 52, 55, 329n, 332n, 334n, 373n, 380n, 62, 66, 69n, 79, 83, 97, 99, 100, 397n, 426, 431n, 432n, 455n, 117, 120, 123, 124, 135, 147, 150, 461n, Bk. III pt. I n, 566n, 585n, 183, 202-4, 214, 215, 226, 228, 586n, 705n, 732n, 734n, 736n, 243, 245, 246, 283, 292, 295, 297- 740n, 765n, 770n, 798n, 807n, 99, 332n, 340, 341, 343, 347, 817n, 888n, 930n, 934n, 968n, 351, 359, 388, 400, 401, 403, 462, 1009n, 1040n 552, 579, 586, 684, 685, 704, 734, Nihilisierung, 580 760, 765, 786, 812, 823, 841, 849, nihilism, nihilistic, N2-N4, 1-134, 2n, 850, 856, 862, 864, 870, 916, 931, 69n, 220, 247, 373, 379, 435, 437, 941, 953, 1021, 1024, 1047, 1050, 580, 585, 585n, 586,597, 598, 1051 598n, 617, 685, 850-53, 864, 1020, Nazi(s), E1, 872n, 942n 1041, 1055; nihilistic religion, 152 necessity, 516, 530, 541, 551, 552, 54, 156, 401, 461, 703 664, 707, 824, 1060 Norway, 747 Nero, 874 Novalis (pseud. for Hardenberg, neurosis, nervous disorders, 59, 85, Friedrich von), 44n 100, 180, 221, 232, 233, 811, 812, nützliche “Scheinbarkeiten,” 711n 845, 864; hysteric, 813 Newman, Ernest, E1 newspapers, 132, 888 obedience, 216, 346 New Testament, 130, 142, 145, 175, object, 516, 521, 533, 549, 552, 569, 186, 187, 199, 201, 206, 208, 210 589 Nietzsche Archive, EC objectivity, 424-26, 442, 444, 455, Nietzsche, Friedrich, The Antichrist, 469, 560, 585, 790 E3, S4n, 134a/n, 145n, 154n, Odysseus, 544 158n, 180n, 199n, 212n, 244n, Offenbach, Jacques, 832-34, 835n 317n, 414n, 452n, 864n, 892n, Old Testament, 145, 765 943n, 963n, 968n, 1038n; Beyond Olympian, 883; Olympic, 1, 1040; Good and Evil, E3 86n, 115n, Olympus, 1034 428n, 434n, 464n, Bk. III Pt. I n, opinion, see belief 483n, 552n, 795n, 835n, 914n, opposites, 552 935n. 943n, 962n, 968n, 972n, organic, 31, 398, 505, 532, 544, 640 987n, 1041n, 1052n; The Birth 58, 676, 691, 702, 728, 768, 808; of Tragedy, E3, 91, 463n, 845n, organic life, 619, 678; organic 853, 853n, 1029n, 1050n; The world, 544; organism, 41, 47, 440, Case of Wagner, E3, 108n, 824n, 535, 550, 687, 699, 703, 707, 711, 835n, 841n; The Dawn, 48n, 712n, 734, 769, 800; pre-organic, 253n, 265n; Ecce Homo, E3, 86n, 499 334n, 848n, 1041n, 1050n, 1052n; The Gay Science, 59n, 263n, Orient, 214 399n, 846n, 929n, 968n, 1009n, Osiris, 167 1032n; Genealogy of Morals, E3, ought, 269, 332-34, 346, 853, 888, 233n, 265n, 877n, 901n; Human, 940, 972; “thou shalt,” 275. See All too Human. 943p; Nietzsche also imperatives Contra Wagner, E3, 846n; Thus Overbeck, Franz, 86n Spoke Zarathustra, E3, 44n, 57n. Overcoming, 1, 333, 384, 437, 552, 115n, 355n, 464n, 598n, 601n, 585, 661, 677, 699, 770, 786, 819, 617, 704n, 1032n, 1038; Twi- 845, 921, 1013, 1031, 1051, 1058 INDEX 569 overman, 804, 866, 983n, 1001, 1027n, 1060. See also man oxen, 342, 353 Persian, 130 person(ality), 334, 388, 417, 425, 813, 886, 935, 1009 perspectivism, 259, 272, 293, 339, 481, 490, 493-507, 518, 548, 552, 564, 565, 567-69, 602, 616, 636, 637, 678, 730, 781, 786, 789. See also interpretation pessimism, 9-11, 26, 31-34, 37, 38, 42, 51, 62, 69, 69n, 77, 80, 82, 91, 91n, 100, 102, 112, 116, 132, 134, 184, 195, 231, 258, 276, 297, 312, 362, 379, 410, 417, 422, 463, 585, 591, 592, 697, 701, 701n, 707, 708, 721, 747, 765, 789, 790, 821, 839, 850-53, 957, 1019, 1020, 1022, 1031, 1055, 1058; romantic, 846 pain, 35, 43, 47, 64, 260, 270, 296, 389, 407, 477-79, 490, 505, 524, 532, 579, 658, 660, 669, 670, 676, 689, 693-95, 697, 698n, 699-704, 707, 708, 711, 743, 789, 790, 850, 853 pantheism, 1, 55 Papageno, 817n. See also Mozart paralysis, 597 parasites, 77 Paris commune, 125 Parmenides, 419, 539 Pascal, Blaise, 51, 83, 101, 227, 240, 246, 252, 270, 276, 347, 388, 389, 411, 424, 426, 437, 578, 786, 929, 929n, 1017, 1020; Pascalism, 240, 312, 932 passion(s), 13, 26, 30, 46, 47, 50, 62, 79, 95, 100, 120, 135, 175, 215, 221, 228, 248, 253, 255, 266, 296, 315, 317, 367, 372, 376, 377, 382, 383, 387, 388, 401, 414, 423, 424, 433, 439, 440, 440n, 458, 464, 481, 509, 512, 515, 529, 544, 568, 576, 583, 584, 635n, 697, 715n, 772n, 778, 785, 786, 800, 806, 814, 826, 837, 849, 869,870, 930, 933, 936, 963, 966, 971, 1021, 1025, 1050 patriotism, 717, 720 Paul, St., 155, 165, 167, 169, 171, 173, 175, 177, 190, 204, 205, 214, 347, 659 peaceful, 464, 923 penal law, 316, 464, 716, 722, 745, 755, 765, 783, 1050. See also law; justice perceptions, 505, 588 perfection, 2, 17, 68, 69n, 148, 155, 203, 224, 226, 243, 289, 290, 304, 331, 341, 354, 391-98, 417, 430, 434, 439, 440, 525, 578, 584, 644, 660, 674, 684, 712n, 765, 786, 795, 801, 805, 806, 808, 811, 817, 821, 838, 850, 852, 1010, 1051 Pericles, 427, 428, 747; Periclean age, 428 Perry, Ralph Barton, 336n Peter, St., 165n, 166 Petronius, 147, 187 Pharisees, 206 phenomena(lism), 475, 477-79, 481, 517, 523, 532, 552, 553, 569 philosopher, N3, 17, 20n, 27, 36, 39, 127, 140, 141, 269, 283, 302, 345, 346, 379, 382, 393, 396, 401, 406 65, 440n, 461n, 463n, 478, 570, 585, 585n, 586, 597, 598, 659, 669, 685, 779, 792, 795n, 820, 822, 893, 909, 917, 929, 960, 972 1002, 1037, 1041, 1055; artist philosopher, 795; Aryan philoso phers, 141; Parisian, 782; solitary, 45 philosophy, 1, 41, 47, 55, 69n, 74, 78, 154, 172, 202, 253, 261, 263, 283, 333, 382, 388, 389, 401, 406 65, 467, 476, 487, 522, 584-86, 585n, 605, 707, 708, 786, 794, 811, 824, 828n, 987, 1021, 1041, 1046; ancient, 349, 419; German, 416, 419, 422, modern, 475; nihil. istic, 703; of right, 744; Vedanta, 659. See also Greek Pitti, Palazzo, 842 pity, 27, 73, 791, 94, 216, 279, 284, 365-68, 367n, 388, 586, 734, 765, 773, 776, 777, 800, 809, 850, 864, 928, 929, 957, 962, 964, 965, 1020 Plato, 141-43, 195, 202, 253, 304, 374, 409, 412, 427-30, 434, 435, 435n, 436-38, 441, 446, 572, 578, 644, 747, 806, 958, 972, 973, 570 INDEX 1029n; Platonic, 1061; Platonism, providence, 243 101, 214, 572 prudence, 141, 181, 240, 281, 318, pleasure, 29, 35, 36, 43, 47, 60, 64, 343, 349, 358, 586, 716, 815, 909, 120, 148, 176, 221, 240, 255, 260, 925, 947, 971, 985 294, 296, 318, 319, 387, 428, 434, Prussian officer corps, 783, 796 457, 477, 478, 490, 505, 524, 579, psychology, 12, 47, 69, 69n, 86n, 580, 657, 658, 661, 669, 670, 674, 101, 107, 135, 136, 175, 179, 180, 676, 677, 688, 689, 693, 695-97, 227, 233, 271, 296, 389, 394, 395, 698n, 699, 701-4, 707, 711, 712n, 426, 426ri, 428, 434. 455, 528, 719, 743, 751, 758, 789, 790, 800-2. 547, 551, 568, 569, 576, 579, 583, 819, 821, 838, 845, 852, 853, 873, 584, 688, 692, 696, 703, 704, 889, 917, 928, 929n, 930n, 946, 736, 740, 751, 765, 780, 782, 1003, 1023, 1059, 1060, 1067 786, 812, 823, 849, 851, 899, 936. Plutarch, 217 1021 Podach, Erich, EI, 2n, 124n, Ap- punishment, 1, 124, 141, 146, 164-66, pendix 196, 204, 213, 224, 227, 290, 296. Poles, 872n 313, 394, 716, 728, 737-44, 765, Poe, E. A., Appendix 780, 789, 980n, 1019, 1021 pope, 216; papacy, 129 purpose, 12, 20, 26, 30, 35, 36, 55, pose, 138, 304, 377, 434, 457, 824, 84, 141, 521, 526, 529, 552, 562, 838, 944, 957, 967, 1009, 1047; 576, 584, 666, 675, 676, 707, 708, actor, 464; dissimulation, 544 724, 765, 779, 789, 864,995, 1062, positivism, 1, 120, 481 1067 praise/blame, 126, 284, 676, 775, Pyrrho, 428, 434, 437, 442, 455 912, 913, 943, 946, 962 Pythagoreans, 427 preservation, 4, 45, 55, 68, 109, 169, 175, 179, 185, 202, 204, 246, 253, 258, 259, 260, 266, 284, 285, 315, quality, 563, 564, 564n, 565 361, 373, 390, 416, 426, 480, 487, quantity, 563-65 488, 493-97, 505, 507, 515, 520, 552, 567, 568, 579, 583, 584, 647n, 650-52, 684, 688, 689, 715, race, 49, 54; race mixture, 862 774, 789, 803, 864, 873, 886, 895, rank, order of, 37, 51, 55, 69n, 116, 898, 921, 934, 943, 953, 1059 139, 143, 169, 207, 209, 228, 280, priest, 51, 62, 89, 116, 116n, 119, 284, 287, 360, 387, 492, 544, 552, 138-43, 145, 148, 157, 159, 167. 583, 592, 612, 681, 755, 764, 766, 172, 182, 184, 196, 204, 208, 213, 774, 783, 784, 786, 795n, 803, 248, 282, 283, 315, 317, 341, 347, 854-1002, 1006, 1021, 1024, 1051 377, 396, 397, 427, 447, 786, 820, Ranke, Leopold von, 128 864, 871, 943, 1015, 1021 Raphael, 800, 828,845, 1051 procreation, 653-55, 657, 660, 676, reality, 7, 12, 13, 17, 80, 95, 183, 680, 689, 731, 734, 768, 1050, 243, 298, 332n, 335, 390, 453, 1052 461, 473, 474, 480, 485-88, 516, Procrustes’ bed, 499 517, 521, $29, 533, 536, 539, progress, 41, 44, 54n, 62, 80, 90, 539n, 552, 567-69, 572, 576, 579, 112, 113, 115, 117, 123, 125, 129, 580, 583-86, 588, 685, 807, 808, 134, 243, 573, 649, 666, 683, 829, 836, 845, 853; in-itself, 544n 683n, 684, 685, 746, 838, 1017, reason, 387, 414, 432-34, 436, 442, 1023 453, 457, 471, 480, 487, 488, 507 Prometheus, 845n, 900 22, 524, 569, 578, 579, 581, 584, Protagoras, 428, 437 585 Protestantism, 87-90, 93, 105, 192, rebel, 740, 829, 870 211, 241, 381, 786 rechtwinklig, 353 INDEX 571 Rousseau, Jean Jacques, 62, 92, 94, 95, 98-101, 106, 117, 120, 123, 340, 347, 382, 747, 1017, 1021 Rubens, Peter Paul, 845, 846 rücksichtslose Rechtschaffenheit, 306n Russia, Russian(s), 180, 740, 765, 872n, 958; pessimism, 82 reciprocity, 925, 926 Reformation, 90, 381, 786 Regnard, Jean-François, 120 religion, religious, 18, 31, 41, 44, 47, 48, 63, 64, 137n, 135-252, 253, 261, 288, 297, 298, 347, 357, 373, 382, 383, 389, 394, 401, 427, 432, 435, 436, 447, 462, 487, 579, 585, 586, 606, 677, 742, 765, 773, 786, 794, 795n, 797, 800, 801, 828n, 840, 852. 853, 875, 957. 958, 972, 1019, 1038, 1046, 1052, 1062, of love, 806; pagan, 851 remorse, 234, 234n, 235. See also conscience Renaissance, 75, 93, 98, 100, 129, 131, 317, 327, 401, 419, 740, 747, 842, 957, 1015, 1017, 1018n; man, 881, 882 Renan, Joseph Ernest, 82n, 128 repression, 376 resistance, 47, 185, 382, 533, 551, 567, 568, 656, 658, 661, 664, 689, 693, 694, 696, 699, 702-4, 737, 770, 930, 953, 957, 1009 responsibility, 17, 20, 221, 243, 24 551, 676, 716, 717, 765, 773, 77 898, 907, 936, 944, 975 ressentiment, 167, 172, 174, 179, 204, 351, 373, 579, 765, 864, 1021 revaluation of ancient values, 438 revenge, 93, 154, 155, 221, 255, 284, 347, 351, 373, 376, 383, 401, 453, 457, 461, 748, 765, 775, 813, 846, 864 reward, 66, 165, 169, 737-39, 789 Reynard the Fox, 208, 431 right (adj.), 280, 373, 387, 921, 977n right(s), 120, 169, 279, 315, 362, 388, 423, 728, 734, 739, 744, 747, 748, 752, 753, 759, 765, 773, 776, 783, 874, 937n, 957, 975 Rilke, Rainer Maria, 44n Romans, Rome, 103, 153, 195, 20 233, 374, 874, 959; Empire, 17 204, 261; Rome, 105, 747 romanticism, I, 27, 55, 59, 69, 78, 79, 81, 82, 92, 95, 100, 105, 106, 116, 119, 215, 253, 419, 422, 598n, 842-49, 981, 1021; French, 829; German, 832 Romulus, 103, 103n Ross, W. D., 958n Sabbath, 464 saint, i, 69n, 78, 190, 351-362, 382, 394, 786, 800, 864 Sainte-Beuve, Charles-Augustin de, 82n, 424 salvation, 30n, 83, 116, 135, 141, 167, 170, 172, 187, 198, 203, 210, 214, 217, 222, 224, 227-29, 232, 233, 242, 248, 261, 270, 290, 299, 339, 351, 394, 425, 426, 433, 435, 435n, 453, 781, 852,918, 953 Sand, George, 62, 103 Sartre, Jean-Paul, 234n Satan, 86n Saul (King), 427 Savonarola, 747 scapegoat, 765 Schérer, E. H. A., 82n Schiller, Friedrich, 106, 106n, 343; Thekla, 106, 106n Schlechta, Karl, E1, E3, EC, 2n, 124n, 149n, 156, 163n, 172n, 217n, 304n, 386n, 403n, 405n, 440n, 448n, 451n, 461n, 463n, 684n, 688n, 923n, 972n, 1025n, · 1052n, Appendix scholar, 420-22, 444, 464, 801, 912 scholasticism. 525 school, 911 Schopenhauer, Arthur, 17, 54, 82-85, 91, 92, 94-96, 174, 270, 276, 366, 379, 382, 410, 411, 416, 419, 422, 463, 612, 685, 692, 701n, 746, 747, 811, 812, 821, 838, 851, 1005, 1017, 1029n; Schopenhauer as Educator, 713n; Schopenhauerian, 846 Schumann, Robert, 106 Schütz, Heinrich, 835 science, scientific, 1, 50, 52, 53, 62, 68, 69n, 71, 78, 79, 95, 172, 315, 379, 382, 401, 419, 424, 432, 437, 439, 440, 440n, 442-44, 447, 457, 572 INDEX 460, 461, 466, 467, 551, 554, 583. 85, 594-617, 618, 621, 667, 677, 682, 688, 689, 710, 816, 817, 853, 864, 864n, 953, 1021, 1062 Scott, Walter, 78, 830 selection, 246, 864, 1003 self, 594, 659 self-esteem, 773; self-respect vs. self- love, 919 selfishness, 772, 777, 786 Semite(s), Semitic, 143, 145, 175, 195, 195n, 427. See ulso anti Semites; Jews Seneca, 420 sense impressions, 479, 500, 504, 505, 511, 515-17, 532, 552, 562, 569, 574 sense, inner, 478, 523 sex, 62, 86n, 148, 255, 275, 312, 383, 576, 680, 697, 699, 732, 776, 777, 786, 799-801, 805, 811, 815, 947, 1047, 1052; Wagner’s sexuality, Appendix Shakespeare, William, 103, 848, 849, 966, 1051 Shelley, Percy Bysshe, 1020 shepherd, 353, 358, 902, 909, 957, 1009 sickness, 29, 39, 42, 43, 45, 47, 48, 50, 52, 54n, 94, 100, 109, 125, 135, 152, 173, 180, 182, 187, 215, 224, 226, 227, 233, 236, 246-48, 259, 273, 282, 351, 373, 394, 397, 401, 423. 438. 579, 778, 811, 812, 852, 864, 910, 912, 933n, 934,985, 1009, 1012, 1013, 1016, 1020, 1046, 1051 Simplicius, 411 sin, 160, 168-70, 181, 182, 187, 192, 196, 207, 212, 224, 229, 248, 283, 292, 296, 339, 342, 351, 388, 394, 397, 578, 765, 786, original, 347, 786 Sitte and Simlichkeit, 265n, 283n skepticism, 1, 33, 42, 43, 55, 101, 195, 266, 266, 283, 380, 401, 409, 410, 414, 422, 442, 446, 447, 455, 457, 458,461, 907, 963, 1035 slave(ry), 69, 80, 94, 116, 134, 196, 210, 215, 269, 280, 280n, 312, 356, 357, 364, 400, 427, 464, 471, 660, 758, 770, 776, 859, 862, 864, 868, 869, 874, 954, 962, 1051 Slavs, 835 sobriety, see prudence socialism, socialist(s), 1, 10, 30, 40, 51, 125, 132, 209, 253, 339, 340, 373, 753, 755, 757, 765, 784, 864, 1017; Socialist Workers’ Party, 89n society, 20n, 27, 33, 40, 50, 52, 53, 54n, 55, 90, 100, 100n, 119, 123, 207, 235, 271, 284, 353, 373, 374, 376, 394, 462, 507, 579, 689, 712, 716-93, 883, 889, 896, 898, 903, 927,934, 936 Socrates, 274, 427, 429-33, 435, 437, 441-43, 578 soldier and scholar, 912 solitude, 358, 417, 423, 444, 463n, 916, 962, 970, 985, 988, 993, 1051 Sophist, 427-29, 442, 578 soul, 12, 27, 30n, 67, 117, 141, 175, 226, 227, 229, 233, 248, 283, 394, 480, 485, 487, 488, 491, 492, 502, 509, 529, 554, 581, 659, 765, 799, 806, 823, 824, 829, 981n, 984, 1016 space, 487, 520, 530, 545, 554, 578, 1064, 1067; Euclidean, 515 Spain, 75, 103, 103n species, 27, 54, 246, 354, 404, 480, 521, 552, 679-82, 684, 685, 700, 760, 786, 789, 859 Spencer, Herbert, 53, 53n, 382, 424, 541, 901, 944 Spengler, Oswald, 339n Spinoza, Baruch, 55, 95, 340, 341, 368n, 410, 411, 432, 576-78, 627, 688, 911, 1062; Spinozism, 1 spirit, 2n, 22, 23, 31, 48, 50, 55, 60, 62, 76, 77, 79, 89, 94, 102, 125, 128, 154, 187, 195, 204, 235, 253, 279, 284, 299, 351, 382, 390, 393, 428, 432, 458, 464, 477, 480, 492, 511, 524-26, 529, 532, 537, 552, 573, 644, 659, 666, 674, 676, 687, 707, 709, 711, 774, 779, 784, 789, 808, 809, 820, 837, 848, 849, 879, 898, 899, 915, 942, 962, 984, 984n, 1013, 1045, 1046, 1051, 1052, 1052n3, 1062; “absolute pure spirit,” 477 “square,” 107n, 353n state, 60, 69n, 75, 95, 167, 169, 204, 207, 209, 211, 221, 280n, 281, INDEX 573 state (conr’d.) Tacitus, 175 282, 315, 416, 437n, 585, 689, Tahiti, 204 716-65, 903, 921, 927; community, Taine, Hippolyte Adolphe, 82n, 422, 204 827, 849, 1018 Stendhal, see Beyle talent, 814, 824, 837 Stewart, H. F., 929n talion, 742n Stifter, Adalbert, 1021 taming, see domestication Stöcker, Adolf, 89n, 203n Tartuffe, 20, 191, 312, 315, 424, Stoic(al), 60, 62, 195, 195n, 268, 429, 862 342, 427, 721, 940, 943, 957 teleology, 552, 562 Strauss, David Friedrich, 841 Teresa, St., 216 Strindberg, August, 86n terrible, 850, 853, 1017, 1020, 1025, strong, the, 15, 23, 24, 26, 37, 43, 1027, 1028, 1030, 1050; terrifying, 45, 47, 48, 55, 56, 68, 69n, 97, 852 98, 109, 110, 113, 116, 119, 120, Tertullian, 107n 123, 132, 134, 135, 154, 205, 222, Thekla (Schiller heroine), 106, 106n 233, 248, 252, 270, 274, 284, 296, Thierry, Augustin, 340, 937 318, 345, 351, 352, 362, 373, 382, thing-in-itself, 3, 13, 17, 244, 379, 388-91, 395, 398, 400, 401, 405, 428, 473, 517, 552-69, 583, 589, 417, 423, 429, 464, 552, 573, 585, 590, 608, 692, 708, 818, 1005, 600, 616, 630, 634, 655, 658, 660, 1051, 1060 675, 684, 685, 689, 703, 712, 729, things, 516, 521, 533, 535, 538, 547, 737, 749, 765, 776, 778, 781, 782, 551, 552, 554, 571, 574, 578, 583 786, 788, 800, 800n, 812, 819, thinking, 477, 478, 480, 484, 487, 821, 852, 862, 863-934, 934n, 940, 492, 499, 517, 529, 539, 539n, 954, 957, 963n, 969, 981, 995, $41, 550, 556, 574 1003. 1014. 1019-21, 1035, 1041, Thomson, William, 1066 1052, 1060, 1067 thought(s), 478, 483, 484, 490, 501, subject, 480, 481, 485, 488, 490, 492, 502, 516, 522, 524, 544, 554, 562, 513, 516, 517, 521, 522, 547-52, 574 556, 569, 589 Thucydides, 428, 429, 443 sublimation, 677 Tieck, Ludwig, 106 substance, 484, 485, 487, 488, 513, time, 487, 502, 520, 545, 554, 578 516, 517, 521, 523, 552, 562, 574, Timon, 428 624, 626, 631 toleration, 279 Sudras, 116, 116n Tolstoy, Leo Nikolaevich, 82, 434, suffering, 2, 27, 35, 44, 55, 60, 75, 1020 94. 112. 119, 119n, 135, 181, 195, tradition, 65 204, 217, 222, 224, 229, 246, 266, tragedy, tragic, 29, 102, 204, 427, 274, 290, 341, 342, 367n, 373, 596, 800, 821, 851-53, 936, 1029, 382, 395, 401, 416, 423, 576, 579, 1029n, 1052 580, 585, 589, 635n, 686, 781, truth, 1, 3, 5, 12, 13, 15, 30, 51, 69, 812, 824, 846, 852, 853, 864, 910, 69n, 79, 80, 83, 86, 95, 120, 139, 934, 957, 964, 971, 990, 1004, 141, 142, 159, 166, 171, 172, 187, 1020, 1030n, 1041, 1046, 1052 202, 244, 251, 272, 277-79, 285, suffrage, universal, 364, 854, 861, 298, 304, 346, 354, 375, 377-79, 862 382, 396, 401, 404, 414, 423, 428, superman, see overman 430, 435n, 445, 449, 451-53, 455, superstition, 238, 406, 422, 487, 579, 457-59, 461, 465, 469, 480, 482, 683, 689 484, 485, 487, 493, 495, 507, 512, Swedenborg, Emanuel, 92 514-17, 521, 522, 530-44, 533n, sympathy, see pity andy, 552, 563, 565, 568, 572, 574, 574 INDEX 579, 581, 583-85, 592, 596-98, 598n, 603, 605, 616, 625, 749, 772, 776, 804, 816, 822, 853, 934, 945, 962, 974, 1010, 1011, 1041; a priori 460, 497, 862; Christian, 159; truthfulness, 277, 278, 378 Turgenev, Ivan S., 82n ugliness, 21, 31, 95, 283, 298, 432, 712n, 800, 802, 804, 809, 821, 822, 852 Uhland, Ludwig, 106 unconscious, 74 unity, 489, 492, 518, 523, 526, 529, 538, 547, 561, 578, 585 Unschuld des Werdens, 552n utilitarianism, 62, 253, 261, 291, 339, 422, 724 utility, 12, 20, 94, 141, 203, 204, 216, 266, 271, 276, 280, 299, 315, 318, 348, 353, 372, 423, 439, 442, 455, 474, 480, 492, 493, 505, 507, 510, 513-15, 521, 567, 579, 580, 584, 647, 647n, 648, 649, 669, 677, 715, 724, 725, 731, 732, 758, 765, 786, 804, 806, 816, 866, 877, 878, 888, 903, 916, 925, 927, 930 32, 972 Vesuvius, 929n Viennese music, 833 Vigny, Alfred de, 1020 virtue, 30, 50, 53, 54, 95, 100, 100n. 120, 172, 175, 176, 189, 197, 203-5, 210, 216, 243, 244, 246, 249n, 255, 284, 288, 304-29, 334, 351, 353, 379, 395, 425, 428-30, 432-35, 437, 439, 447, 450, 464, 573, 578, 674, 685, 705, 716, 717, 721, 740, 764, 765, 772n, 790, 808, 853, 864, 865, 870, 874, 886, 888, 889, 911, 916, 918, 923, 929, 943-45, 953, 954, 962, 967, 983, 1019, 1026, 1033, 1040; herd virtues, 60, 203, 279 Voltaire, Francois Marie Arouet de, 91, 92, 99, 100, 123, 217n, 432, 747, 833, 837 Valhalla, 156 valuations, 235, 505, 507, 602, 607, 608, 616, 641, 659, 666, 678, 681, 701, 726, 744, 764, 767, 773, 775, 777, 779, 786, 852, 856 value(s), N4, 1-464, 30n, 69n, 533, 565, 567, 572, 577-80, 583-85, 588, 590, 643, 666, 669, 674-77, 681, 684, 685, 688-715, 723, 740, 747, 748, 765, 785, 790, 804, 806, 808, 838, 842,846, 848, 853-1067; physiological, 710 Varnhagen, Rahel, 835, 835n Vedanta, 141, 659, 1020 Venetian, 100, 102; taste, 829 Venus, 322, 749 Ver-Ichlichung, Ver-Aenderung, 296n Vernet, Horace, 105 Verri, Count, 698 verzeichnet, 554n Wagner, Richard, 1, 44n, 85, 87, 92, 103, 105-7, 118n, 815n, 825, 826n, 827, 829, 830, 834, 834n, 835, 835n, 838-42, 849, 852, 853, 864, 1005; The Flying Dutchman, 106; Lohengrin, 238; Nibelungen, 1, 78; Parsifal, 87, 118n, 359n, 734; Tannhäuser, 322; Tristan und Isolde, 44n; Wagnerian, 322, 846 See also Appendix Wallace, Alfred Russel, 130 war, 53, 69n, 125-27, 130, 133, 133n, 156, 185, 204, 207, 209, 221, 335, 351, 415, 457, 464, 584, 598n, 601n, 717, 728, 733, 739, 748, 784, 801, 853, 856, 864, 952, 982, 1033, 1040; warlike, 923 weak, the, 23, 37, 44-48, 54, 56, 80, 100, 125, 130, 153-55, 195, 222, 246, 248, 296, 304, 335, 345, 351, 354, 373, 382, 397, 398, 401, 423, 585, 600, 630, 634, 655, 658, 660, 684, 685, 703, 719, 762, 765, 769, 778. 782, 852, 862, 863-934, 938, 941, 963, 1012, 1025 Weiss, Otto, EC welfare, 720, 866 Whitehead, Alfred North, 635n will, 20, 29, 35, 44, 46, 65, 74, 79, 84, 95, 116, 128, 136, 260, 288, 289, 382, 399, 426, 434, 444, 478, INDEX 575 480, 488, 490, 492, 495, 505, 524, 529, 550, 551, 551n, 554, 556, 579, 581, 585, 593, 612, 658, 662, 666-68, 671, 692, 696, 707, 708, 715, 715n, 750, 765, 769, 779, 790, 800, 811, 812, 829, 842, 898, 915, 916, 921, 949, 957, 960, 962, 1060, 1067; will to power, passim Willens-Punktationen, 715n Winckelmann, Johann Joachim, 830, 849, 1051 wissenschaftlicher Mensch, 420n; Wissenschaftlichkeit, 424n Wittgenstein, Ludwig, 585n woman, 91, 94, 95, 119, 145, 182, 196, 268, 377, 732, 777, 806, 807, 811, 817, 824, 838, 839, 842, 864, 865, 894, 934, 1009 world, 1, 12, 15, 30n, 32, 34, 37, 51, 72, 116, 141, 201, 202, 210, 244, 253, 260, 295, 333, 341, 390, 401, 411, 416, 418, 423, 461, 470, 478, 481, 495, 517, 520, 521, 533, 543, 552, 554, 562, 567-70, 574, 583-85, 600-2, 677, 678, 701, 707, 708, 712n, 715, 786, 796, 845, 853, 976, 1010, 1019, 1036, 1037, 1041, 1044, 1045, 1048, 1051, 1062, 1066, 1067; another world, 51, 116, 185, 196, 230, 253, 254, 298, 313, 461, 578, 586, 1036; apparent world, 15, 69n, 170, 461, BK. III Pt. I n, 488, 507, 516, 521, 566-69, 579, 583, 584, 586, 586n, 589, 636, 786, 853 (see also appearance); inner world, 475-79, 500, 523; outer world, 477, 479, 500, 524, 569; true (real) world, 7, 12, 15, 37, 69, 170, 401, 411, 461, Bk. III Pt. I n, 473, 488, 507, 516, 521, 529, 566-69, 573, 576, 578-80, 583-86, 586n, 592, 636, 708, 786, 853; unknown world, 7, 586, 708 Würzbach, Friedrich, E3 Zeno, the founder of Stoicism, 195n Zola, Emile, 821, 827, 849 Zucht, Züchtung, Züchtigung, 980n zurückgetreten, 376n.FRIEDRICH NIETZSCHE was born in 1844 in Röcken (Saxony), Ger many. He studied classical philology at the universities of Bonn and Leipzig, and in 1869 was appointed to the chair of classical philology at the University of Basel, Switzerland. Ill health led him to resign his professorship ten years later. His works include The Birth of Tragedy. Thus Spoke Zarathustra, Beyond Good and Evil, On the Genealogy of Morals, The Case of Wagner, Twilight of the Idols, The Antichrist, Nietzsche contra Wagner, and Ecce Homo. He died in 1900. The Will to Power, a selection from his notebooks, was published posthumously. WALTER KAUFMANN was born in Freiburg, Germany, in 1921, came to the United States in 1939, and studied at Williams College and Harvard University. In 1947 he joined the faculty of Princeton Uni versity, where he is now Professor of Philosophy. He has held many visiting professorships, including Fulbright grants at Heidelberg and Jerusalem. His books include Critique of Religion and Philosophy, From Shakespeare to Existentialism, The Faith of a Heretic, Cain and Other Poems, Hegel, and Tragedy and Philosophy, as well as verse translations of Goethe’s Faust and Twenty German Poets. The third edition, revised, of Professor Kaufmann’s critical study Nietzsche: Philosopher, Psychologist, Antichrist is available in Vintage Books (V-436). He has translated all of the books by Nietzsche listed in the biographical note about Nietzsche above. The following appear in Vintage Books: Beyond Good and Evil (V-337); The Will to Power (V-437); and, in one volume, The Birth of Tragedy and The Case of Wagner (V-369); On the Genealogy of Morals and Ecce Homo (V-401), R, J. HOLLINGDALE is an English writer, best kaown for his book Nietzsche: The Man and His Philosophy. PHILOSOPHY THE WILL POWER Nietzsche’s notebooks, kept by him during his most produc tive years, offer a fascinating glimpse into the workshop and mind of a great thinker, and compare favorably with the notebooks of Gide and Kafka, Camus and Wittgenstein. The Will to Power, compiled from the notebooks, is one of the most famous books of the past hundred years, but few have studied it. Here, at last, is the first critical edition in any language. Down through the Nazi period The Will to Power was often mistakenly considered to be Nietzsche’s crowning sys tematic labor; since World War II it has frequently been denigrated, just as fallaciously, as being not worth reading. In fact, it represents a stunning selection from Nietzsche’s notebooks, in a topical arrangement that enables the reader to find what Nietzsche wrote on nihilism, art, morality, re ligion, the theory of knowledge, and whatever else inter ested him. But no previous edition-even in the original German-shows which notes Nietzsche utilized subse quently in his works, and which sections are not paralleled in the finished books. Nor has any previous edition furnished a commentary or index. Walter Kaufmann, in collaboration with R. J. Hollingdale, brings to this volume his unsurpassed skills as a Nietzsche translator and scholar. Professor Kaufmann has included the approximate date of each note. His running footnote com mentary offers the information needed to follow Nietzsche’s train of thought, and indicates, among other things, which notes were eventually superseded by later formulations, and where all German editions, including the very latest, depart from the manuscripts. The comprehensive index serves to guide the reader to the extraordinary riches of this book. Cover design by Muriel Nasser U.S. $16.95 CAN. $22.95 ISBN 0-394-70437-1 51695 917803947043771