Nietzsche Multi-Heads 1 - by Rev. Shakes



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890 (Spring-Fall 1887)
The dwarfing of man must for a long time count as the
only goal; because a broad foundation has first to be created so
that a stronger species of man can stand upon it. (To what extent
every strengthened species of man hitherto has stood upon a level
of the lower )
891 (Spring-Fall 1887)
Absurd and contemptible form of idealism that would not
have mediocrity mediocre and, instead of feeling a sense of triumph
at a state of exceptionalness, becomes indignant over cowardice,
falsity, pettiness, and wretchedness. One should not desire these
things to be different! and should make the gulf wider!- One
should compel the higher kind of man to sever himself from the
others through the sacrifices he has to make to his state of being.
Chief viewpoint: establish distances, but create no antitheses.
Dissolve the intermediate forms and reduce their influence: chief
means of preserving distances.
892 (Jan.-Fall 1888)
How should one wish to spoil mediocrity for the mediocre!
As one will see, I do the opposite: every step away from it-so I
teach-leads to immorality.‘·
’Prom this point on the “text” is “uncertain,” according to 1911,
p. 512.
10 Cf. The Antichrist, section 57 (Portable Nietzsche. p. 643 D).
893 (Spring-Fall 1887)
Hatred for mediocrity is unworthy of a philosopher: it is
almost a question mark against his “right to philosophy.” Precisely
because he is an exception he has to take the rule under his
protection, he has to keep the mediocre in good heart.
894 (Spring-Fall 1887)
What 1 fight against: that an exceptional type should make
war on the rule-instead of grasping that the continued existence
of the rule is the precondition for the value of the exception. For
example, the ladies who, instead of feeling their abnonnal thirst
for scholarship as a distinction, want to disrupt the status of
woman in general.
895 (Spring-Fall 1887)
The increase of force despite the temporary decline of the
to establish a new level:
a method of assembling forces for the preservation of
small achievements, in opposition to uneconomic waste;
destructive nature temporarily subdued as an instrument
for this future economy;
preservation of the weak, because a tremendous number
of petty tasks have to be performed;
preservation of an attitude of mind that makes existence
stilI possible for the weak and suffering;
to implant solidarity as an instinct against the instinct of
fear and servility;
struggle against accident, also against the accident of “great
896 (Spring-Fall 1887)
Struggle against men justified on economic grounds. They
are dangerous, accidents, exceptions, tempests, strong enough to
call in question things slowly built and established. Explosives
BOOK FOUR: Discipline and Breeding 477
should not merely be detonated harmlessly; where possible detonation
should be prevented: fundamental instinct of all civilized
897 (Jan.-Fall 1888)
Whover reflects upon the way in which the type man can be
raised to his greatest spend~r and power will grasp first of all
that he must place himself outside morality; for morality has been
essentially directed to the opposite end: to obstruct or destroy
that splendid evolution wherever it has been going on. For such
an evolution does indeed consume so great a quantity of men in
its service that a reverse movement is only too natural: the weaker,
more delicate, intermediate existences need to take sides against
that gloriousness of life and strength; and to that end they have to
acquire a new valuation of themselves by virtue of which they
can condemn life in this highest plenitude, and where possible
destroy it. A tendency hostile to life is therefore characteristic of
morality, in so far as it wants to overpower the types of life.
898 (Spring-Fall 1887)
The strong of the future.- That which partly necessity,
partly chance has achieved here and there, the conditions for the
production of a stronger type, we are now able to comprehend
and consciously will: we are able to create the conditions under
which such an elevation is possible.
Until now, “education” has had in view the needs of society:
not the possible needs of the future, but the needs of the society
of the day. One desired to produce “tools” for it. Assuming the
wealth of force were greater, one could imagine forces being
subtracted, not to serve the needs of society but some future need.
Such a task would have to be posed the more it was grasped
to what extent the contemporary form of society was being so
powerfully transformed that at some future time it would be unable
to exist for its own sake alone, but oniy as a tool in the hands of
a stronger race.
The increasing dwarfing of man is precisely the driving force
that brings to mind the breeding of a stronger race—a race that
would be excessive precisely where the dwarfed species was weak
and growing weaker (in will, responsibility, self-assurance, ability
to posit goals for oneself).
The means would be those history teaches: isolation through
interests in preservation that are the reverse of those which are
average today; habituation to reverse evaluations; distance as a
pathos; a free conscience in those things that today are most undervalued
and prohibited.
The homogenizing of European man is the great process that
cannot be obstructed: one should even hasten it. The necessity
to create a gulf, distance, order of rank, is given eo ipso—not the
necessity to retard this process.
As soon as it is established, this homogenizing species requires
a justification: it lies in serving a higher sovereign species that
stands upon the former and can raise itself to its task only by
doing this. Not merely a master race whose sole task is to rule,
but a race with its own sphere of life, with an excess of strength
for beauty, bravery, culture, manners to the highest peak of the
spirit; an affirming race that may grant itself every great luxurystrong
enough to have no need of the tyranny of the virtueimperative,
rich enough to have no need of thrift and pedantry,
beyond good and evil; a hothouse for strange and choice plants.
899 (1885)
Our psychologists, whose glance lingers involuntarily on
symptoms of decadence alone, again and again induce us to
mistrust the spirit. One always sees only those effects of the spirit
that make men weak, delicate, and morbid; but now there are
new barbarians
conquerors }
union of spiritual superiority
with well-being and an excess
of strength."
900 (1885)
I point to something new: certainly for such a democratic
type there exists the danger of the barbarian, but one has looked
11 For some discussion see Kaufmann’s Nietzsche, Chapter 12. beginning
of section IV.
BOOK FOUR:" Discipline and Breeding 479
for it only in the depths. There exists also another type of barbarian,
who comes from the heights: a species of conquering and ruling
natures in search of material to mold. Prometheus was this kind
of barbarian.
901 (Spring-Fall 1887)12
Main consideration: not to see the task of the higher species
in leading the lower (as, e.g., Comte does), but the lower as a
base upon which higher species performs its own tasks-upon
which alone it can stand.
The conditions under which a strong and noble species maintains
itself (regarding spiritual discipline) are the reverse of those
which govern the “industrial masses,” the shopkeepers a la Spencer.
That which is available only to the strongest and most fruitful
natures and makes their existence possible-leisure, adventure,
disbelief, even dissipation-would, if it were available to mediocre
natures, necessarily destroy them-and actually does. This is where
industriousness, rule, moderation, firm “conviction” have their
place-in short, the “herd virtues”: under them this intermediate
type of man grows perfect.
902 (Manuscript source uncertain)
On the sovereign types.- The “shepherd” as opposed to the
“master” (-the former a means of preserving the herd; the latter
the end for which the herd exists).
903 (Spring-Fall 1887)
Temporary preponderance of the social value-feelings comprehensible
and useful: it is a question of creating a foundation
upon which a stronger species will ultimately be possible.Standard
of strength: to be able to live under the reverse evaluations
and to will them again eternally. State and society as foundation:
world-economic point of view, education as breeding}"

904 (Nov. 1887-March 1888)
Insight that “free spirits” lack: the identical discipline that
makes a strong nature even stronger and capable of great undertakings,
shatters and withers the mediocre:·-doubt-la largeur de
905 (1885-1886)
The hammer. How would men have to be constituted whose
evaluations would be the reverse?- Men who possess all the
qualities of the modern soul, but are strong enough to transform
them into pure health?- The means they employ in their task.

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