The standpoint from which my values are determined: is abundance or desire active? ... Is one a mere spectator, or is one's own shoulder at the wheel—is one looking away or is one turning aside? ... Is one acting spontaneously, as the result of accumulated strength, or is one merely reacting to a goad or to a stimulus? ... Is one simply acting as the result of a paucity of elements, or of such an overwhelming dominion over a host of elements that this power enlists the latter into its service if it requires them? ... Is one a problem one's self or is one a solution already? ... Is one perfect through the smallness of the task, or imperfect owing to the extraordinary character of the aim? ... Is one genuine or only an actor; is one genuine as an actor, or only the bad copy of an actor? is one a representative or the creature represented? Is one a personality or merely a rendezvous of personalities? ... Is one ill from a disease or from surplus health? Does one lead as a shepherd, or as an "exception" (third alternative: as a fugitive)? Is one in need of dignity, or can one play the clown? Is one in search of resistance, or is one evading it? Is one imperfect owing to one's precocity or to one's tardiness? Is it one's nature to say yea, or no, or is one a peacock's tail of garish parts? Is one proud enough not to feel ashamed even of one's vanity? Is one still able to feel a bite of conscience (this species is becoming rare; formerly conscience had to bite too often: it is as if it now no longer had enough teeth to do so)? Is one still capable of a "duty"? (there are some people who would lose the whole joy of their lives if they were deprived of their duty—this holds good especially of feminine creatures, who are born subjects).
1010.
Supposing our common comprehension of the universe were a misunderstanding, would it be possible to conceive of a form of perfection, within the limits of which even such a misunderstanding as this could be sanctioned?
The concept of a new form of perfection: that which does not correspond to our logic, to our "beauty," to our "good," to our "truth," might be perfect in a higher sense even than our ideal is.
1011.
Our most important limitation: we must not deify the unknown; we are just beginning to know so little. The false and wasted endeavours.
Our "new world": we must ascertain to what extent we are the creators of our valuations—we will thus be able to put "sense" into history.
This belief in truth is reaching its final logical conclusion in us—ye know how it reads: that if there is anything at all that must be worshipped it is appearance; that falsehood and not truth is—divine.
1012.
He who urges rational thought forward, thereby also drives its antagonistic power—mysticism and foolery of every kind—to new feats of strength.