attack that finest product of antiquity, Plato? Had the wicked
Socrates really corrupted him? Was Socrates after all a corrupter of
youths, and deserved his hemlock?" But the struggle against Plato,
or--to speak plainer, and for the "people"--the struggle against
the ecclesiastical oppression of millenniums of Christianity (FOR
CHRISTIANITY IS PLATONISM FOR THE "PEOPLE"), produced in Europe
a magnificent tension of soul, such as had not existed anywhere
previously; with such a tensely strained bow one can now aim at the
furthest goals. As a matter of fact, the European feels this tension as
a state of distress, and twice attempts have been made in grand style to
unbend the bow: once by means of Jesuitism, and the second time by means
of democratic enlightenment--which, with the aid of liberty of the press
and newspaper-reading, might, in fact, bring it about that the spirit
would not so easily find itself in "distress"! (The Germans invented
gunpowder--all credit to them! but they again made things square--they
invented printing.) But we, who are neither Jesuits, nor democrats,
nor even sufficiently Germans, we GOOD EUROPEANS, and free, VERY free
spirits--we have it still, all the distress of spirit and all the
tension of its bow! And perhaps also the arrow, the duty, and, who
knows? THE GOAL TO AIM AT....

Sils Maria Upper Engadine, JUNE, 1885.

CHAPTER I. PREJUDICES OF PHILOSOPHERS

1. The Will to Truth, which is to tempt us to many a hazardous
enterprise, the famous Truthfulness of which all philosophers have
hitherto spoken with respect, what questions has this Will to Truth not
laid before us! What strange, perplexing, questionable questions! It is
already a long story; yet it seems as if it were hardly commenced. Is
it any wonder if we at last grow distrustful, lose patience, and turn
impatiently away? That this Sphinx teaches us at last to ask questions
ourselves? WHO is it really that puts questions to us here? WHAT really
is this "Will to Truth" in us? In fact we made a long halt at the
question as to the origin of this Will--until at last we came to an
absolute standstill before a yet more fundamental question. We inquired
about the VALUE of this Will. Granted that we want the truth: WHY NOT
RATHER untruth? And uncertainty? Even ignorance? The problem of the
value of truth presented itself before us--or was it we who presented
ourselves before the problem? Which of us is the Oedipus here? Which
the