‘The wanderer’ speaks. – In order to see our European morality for once as it looks from a distance, and to measure it up against other past or future moralities, one has to proceed like a wanderer who wants to know how high the towers in a town are: he leaves the town. ‘Thoughts about moral prejudices’, if they are not to be prejudices about prejudices, presuppose a position outside morality, some point beyond good and evil to which one has to rise, climb, or fly – and in the present case, at least a point beyond our good and evil, a freedom from everything ‘European’, by which I mean the sum of commanding value judgements that have become part of our flesh and blood. That one wants to go precisely out there, up there, may be a slight rashness, a peculiar and unreasonable ‘you must’ – for we seekers of knowledge also have our idiosyncrasies of ‘unfree will’ – the question is whether one really can get up there. This may depend on manifold conditions. Mainly, the question is how light or heavy we are – the problem of our ‘specific gravity’. One has to be very light to drive one’s will to knowledge into such a distance and, as it were, beyond one’s time; to create for oneself eyes to survey millennia and, moreover, clear skies in these eyes. One must have liberated oneself from many things that oppress, inhibit, hold down, and make heavy precisely us Europeans today. The human being of such a beyond who wants to catch a glimpse of the highest measures of value of his time must first of all ‘overcome’ this time in himself – this is the test of his strength – and consequently not only his time but also his aversion and opposition against this time, his suffering from this time, his untimeliness, his romanticism.