Thus Spoke Zarathustra Summary

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Here you will find a Thus Spoke Zarathustra summary (Friedrich Nietzsche's book).
We begin with a summary of the entire book, and then you can read each individual chapter's summary by visiting the links on the "Chapters" section.

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Last Updated: Monday 1 Jan, 2024

Chapters

Thus Spoke Zarathustra Summary Overview

The narrative commences with the protagonist, Zarathustra, emerging from his ten-year solitude in a mountain cave. Overflowing with wisdom and love, he sets forth to enlighten mankind about the concept of the overman. Upon reaching the town of the Motley Cow, Zarathustra decrees that the overman, someone who is free from societal prejudices and moralities, who creates their own values and purposes, should be the earth's true significance. He perceives mankind as merely a transient state between beast and overman that must be transcended. Zarathustra's teachings, however, are largely misunderstood and disregarded by the townsfolk, with the exception of a dying tightrope walker. Disappointed by his failure to sway the people, Zarathustra decides to cater his teachings to those who wish to sever themselves from the collective mindset. The narrative then delves into the teachings Zarathustra imparts: symbol-laden lessons embodying Nietzsche's later philosophy. He emphasizes the value of strife and sacrifice, as the path towards the overman is steep and arduous, often symbolized by mountain climbing. The overman's unburdened, free spirit is frequently portrayed through joy and dance. Zarathustra criticizes mass movements and the masses, targeting Christianity for its body and earth disdain, and its propensity to escape reality by focusing on spirituality and the afterlife. He also condemns nationalism and mass politics as escapism for the weary and weak. Zarathustra concludes his teachings with the eternal recurrence doctrine, asserting that all events will infinitely repeat. This doctrine can only be accepted by the overman, who has the strength to take responsibility for his life and wishes for eternal repetition of each moment. Zarathustra struggles with this concept, troubled by the notion of the masses' mediocrity repeating endlessly. In the final part, Zarathustra hosts a gathering of men who come close to, but not quite reach, the overman status. The narrative closes with Zarathustra joyously accepting the eternal recurrence, reveling in the notion that "all joy wants deep, wants deep eternity."

part 1 chapter 1

The journey towards becoming an overman unfolds in three phases: embodying a camel, transforming into a lion, and eventually evolving into a child. In the initial phase, the individual must forfeit personal comforts, exercise self-control, and endure hardships in pursuit of knowledge and power. Following this, independence must be maintained by rejecting external control and edicts. The final phase involves creating anew.

part 1 chapter 2

Zarathustra opposes the concept of exercising self-control and virtue to attain tranquility within oneself. He labels this tranquility as "sleep," which is opposed to the "waking" fight against one's own self with the aim of betterment and self-reliance.

part 1 chapter 3

Our human nature and physical cravings determine our wants and principles. Individuals who are unwell or discontent often insist they are fundamentally spiritual and invent a concept of God and an afterlife to divert their focus from the suffering in their current existence.

part 1 chapter 4

Our notion of "self" is simply our physical form. It guides our reasoning, emotions, and perceptions, shaping our desires and ideas. People claiming that the self is fundamentally spiritual are "despisers of the body". They are likely victims of bodily illness, loathing existence and wishing for demise.

part 1 chapter 5

Our personal growth is fueled by instances of hardship and profound emotions. These experiences shape our individuality, which we ought to protect without sharing to prevent its dilution. A person propelled by multiple deep passions may encounter immense internal turmoil.

part 1 chapter 6

The narrative depicts a criminal's confession of guilt. His initial intent was theft, but a buried desire to kill led to his crime of murder-theft. Despite his capability to kill, he is horrified by his own actions. The true crime is not the murder itself but his inability to resist due to his weakness, and the ensuing guilt. However, his crime exposes his weakness, an insight which many don't get.

part 1 chapter 7

Marvelous authors often inject substantial personal elements into their writing, crafting narratives so sophisticated that they surpass common comprehension. Despite possibly perceiving these authors as solemn, Zarathustra describes them as possessing an essence of light-heartedness and mirth. He laments the prevalent literacy, arguing it compels writers to downgrade their artistic complexity to cater to mass taste. Remember to tackle this task progressively and methodically. You are now ready to begin.

part 1 chapter 8

Zarathustra interacts with a young individual who is experiencing feelings of loneliness and vexation as he attempts to gain autonomy. His desire for solitude results in scorn from others and at times, self-loathing. However, Zarathustra offers him comfort and reassurance, persistently advising him to remain hopeful.

part 1 chapter 9

The advocates for everlasting life assert that existence is filled with hardship. Yet, they believe it's a necessary burden to bear for the promise of life after death. In essence, their teachings promote the rejection of the current life, positioning them as advocates of death.

part 1 chapter 10

A relentless and disciplined quest for knowledge is necessary. Zarathustra compares this quest to a war, stating that it's noble in itself, having contributed more to humankind than Christian virtues.

part 1 chapter 11

The masses now revere the state as their latest idol, promoting sameness and lackluster. It is only beyond the state's borders where true freedom can be discovered.

part 1 chapter 12

Gaining recognition and acceptance through appealing to the masses is one thing, but genuine transformation and sway come quietly from the superior individual and the maker. This sort of ingenuity requires seclusion from the interfering public.

part 1 chapter 13

Chastity may be beneficial for a few but detrimental for others. Although it's not fruitful to chase sexual desires incessantly, the attempts of excessively passionate individuals to suppress these desires could potentially damage their spirit more gravely.

part 1 chapter 14

Genuine companions push one another steadily towards the objective of the overman. The journey is filled with challenges, and a friend might sometimes act as a foe. Zarathustra puts forth the idea that women are incapable of friendship, they only know love.

part 1 chapter 15

Diverse communities esteem varying entities and hold contrasting views of righteousness and wickedness. The interpretation of good for a society represents what they deem challenging and what they have endeavored to conquer. Historically, communities defined morality and immorality; however, presently, individuals should reject this moral compass and aim to evolve into overmen.

part 1 chapter 16

Rather than fostering affection for oneself, individuals may express care for others and convince them to reciprocate this affection as a means of creating a positive self-image. Zarathustra, however, spurns this concept of "neighborly love", advocating instead for the love directed towards the remote aim of the overman. Any other form of love merely serves as a diversion.

part 1 chapter 17

The concept of the 'overman' isn't applicable to all; liberty only holds value if put to use. The majority, however, fails to endure the essential solitude. Just take a moment to envisage your next move. Proceed.

part 1 chapter 18

Ladies yearn for gentlemen to produce offspring, whereas gentlemen crave the company of ladies for amusement. The most significant virtue of a lady is her affection for gentlemen, particularly those of strength and nobility.

part 1 chapter 19

The critique here is against the Christian principle of "turn the other cheek." Instead of suppressing your anger when you've been hurt, it's healthier to let it out in a minor form of retaliation. If someone harms you, they've inadvertently assisted you, discrediting them further by taking the high road doesn't do you any good.

part 1 chapter 20

Matrimony serves a singular purpose: to produce the superior human. If one opts for marriage due to solitude, it's a mere diversion. Make sure to ponder carefully and methodically about your approach. Proceed with your task.

part 1 chapter 21

Mastering the art of timely death is a concept often misunderstood. Majority either hold onto existence for too long, while others exit prematurely. The notion of a free death is an individual's choice which serves as motivation to the living. Using Socrates as an ideal, he left an heir in the form of Plato before his brave death, which motivated his disciples. In contrast, Zarathustra believes Jesus departed too early, suggesting that had he lived longer, he could have embraced joy and cultivated an affection for earthly life.

part 1 chapter 22

Concluding his stay in the Motley Cow town, Zarathustra delivers a final speech. Echoing his own approach, he advises that gifts should only be bestowed from personal abundance. As he departs, he encourages the townsfolk to carve out their personal journeys, instead of merely adopting his.

part 2 chapter 1

Having returned to his mountainside, Zarathustra experiences a vision of a child offering him a mirror, revealing a devil's image. This epiphany makes him aware of the distortion of his teachings by his adversaries. Possessed by an invigorated desire to disseminate his insights, Zarathustra leaves his mountain home to rejoin the populace.

part 2 chapter 2

Zarathustra likens the force of creation to liberty. The idea of God stifles artistic ability as an inventive deity would not spare anything for us to invent.

part 2 chapter 3

Showing sympathy doesn't help anyone. When we extend compassion to those in distress, we inadvertently remind them of their weakness, leading to deep-seated resentment. This bitterness silently erodes their being, much like a parasite. Embracing happiness is more beneficial than dwelling on pity. As we learn to rejoice, we also learn to avoid causing harm to others.

part 2 chapter 4

Religious figures often perceive existence as a painful journey, consequently aiming to inflict similar pain onto others. Faced with life's unpredictability and challenges, they've yielded to despair, viewing themselves as living dead. Their reliance on their deity and compassion is their chosen route of escape.

part 2 chapter 5

Common ethics often guarantees benefits for displaying goodness, or at least argues that goodness itself is a benefit. Misunderstandings of morality may involve being retributively fair, or too feeble to bring about harm. Zarathustra, conversely, proposes that morality is merely a question of passionately investing oneself in one's actions. This isn't driven by desire for recompense or fear of retribution, but solely by an overabundance of existence.

part 2 chapter 6

The myriad of ordinary individuals has the tendency to ruin what they interact with. Zarathustra, stricken with sickness, ponders if this crowd could be essential for existence. His transcendence over the mob leads him to discover serenity, untaintedness, and worthwhile camaraderie.

part 2 chapter 7

Zarathustra labels those promoting democracy, fairness, and equal rights as "tarantulas". He believes they clandestinely disseminate the venom of vengeance. Their advocacy for equality, he suggests, is a covert attempt to pay back those above them. Life flourishes through struggle and self-transcendence. If uniformity were to be enforced, the quest for the overman would be infeasible.

part 2 chapter 8

People cannot be truly served while also serving truth. Philosophers who aim to satisfy the public will unavoidably end up defending and making excuses for common biases. It's true that their bond with the public is reciprocal, but the public has abandoned the loftier aim of seeking the truth. This mission, undertaken by genuine philosophers, offers no recognition or benefits, only pain and sacrifice that fortify the spirit.

part 2 chapter 9

Zarathustra feels burdened by his boundless wisdom, vivacity, and spirit, as it compels him to constantly give without taking. His independence and self-sufficiency, though admirable, breed a profound sense of solitude as he doesn't require anyone or anything.

part 2 chapter 10

Zarathustra serenades some girls who are dancing, his song touching on the themes of existence and insight. He compares them to females, constant in their inconstancy and allure. This makes them parallel, leading to a love for one due to the presence of the other, which sparks jealousy in both. After his melody, dusk descends, causing Zarathustra to be consumed by melancholy as he struggles to find a reason for his existence.

part 2 chapter 11

Reflecting on the beliefs and aspirations from his younger years, Zarathustra highlights his will as the sole constant. This unflinching will has been his guiding force, enabling him to triumph over disappointments and persistently push ahead.

part 2 chapter 12

Zarathustra puts forth the idea that all living beings are under command, and if one cannot command themselves, they inevitably fall under someone else's dominance. He argues that having control is indeed more challenging and perilous than simply following orders, driven by the inherent desire for power we all possess. The individuals wielding power are those who can dictate themselves and exercise control over others. The ones under command comply, aiming to assert control over those weaker than them. Power is intrinsically tied to obedience, hence life perpetually strives to succumb, evolve, and triumph over itself. Therefore, the nature of life is to constantly undergo change; nothing, be it truth, morality, or even God, is definitive or absolute.

part 2 chapter 13

The serious, awe-inspiring truth hunter is admirable for his quest, yet he must also comprehend the concept of beauty and humor, and cultivate generosity and compassion. Zarathustra appreciates the blend of gentleness and amusement in a strong individual, as such a person can also demonstrate profound seriousness and harshness. Just being nice due to a lack of ability to be harsh lacks any real merit.

part 2 chapter 14

Contemporary individuals amass the wisdom of all preceding eras, flaunting this intellect as if it's self-derived. They bask in their cynicism, reveling in their independence from belief and mysticism. However, this is merely due to their own vacuity and lack of personal creation.

part 2 chapter 15

Zarathustra challenges introspective individuals who insist they only aim to observe the world, not intervene in it. He argues they suppress their creative impulses out of guilt for imposing on the world. They prefer to mirror, similar to the moon, instead of emitting, like the sun. Beauty isn't observed from a distance. It resides where the actions of desire and creation are most potent.

part 2 chapter 16

Zarathustra rebukes intellectuals for their lack of originality and triviality, treating the collection of knowledge as a recreational activity.

part 2 chapter 17

Zarathustra, despite his appreciation for poets and their imaginative skills, argues that they often pretend to be more profound than they truly are. He insinuates that beneath their beautiful compositions, one can uncover age-old biases and preconceived notions. Furthermore, Zarathustra gives a slight admonition about poets, expressing, "we lie too much."

part 2 chapter 18

Monumental occurrences, like the creation of fresh values, often go unseen. Institutions like the government and religious organizations make grand statements, yet their influence is negligible. The populace pays scant attention to Zarathustra's words, being more captivated by a phantom of Zarathustra that passed crying, "It is time! It is high time!"

part 2 chapter 19

Zarathustra comes across a prophet who foresees a time of absolute desolation, where human beings would not be able to create or extinguish themselves. Distressed by this prophecy, Zarathustra falls into despair and has a dream where he guards a castle filled with caskets. Abruptly, a gale force wind blows open the gates and a coffin erupts in laughter. One of Zarathustra's followers sees this dream as a sign that Zarathustra would be the one to rouse us from our despair and void with his vitality and joy.

part 2 chapter 20

Zarathustra laments about the incomplete nature of humans, referring to them as "inverse cripples", who are individually fantastic but collectively deficient. He expresses his difficulty in accepting a present and past devoid of wholly developed individuals. Zarathustra views the unchanging nature of the past as a cause of human suffering. Regardless of the possibilities of future transformation, the past remains a constant, a source of anguish for the human will. This anguish is often interpreted as punitive, leading to a perception of life as suffering and punishment, and a desire to stop willing to evade this retribution. Zarathustra attributes this pessimism to the belief that past events are rigid, unaltered by human intervention. However, he offers a solution: to perceive past events as products of our will, which can provide redemption from this perceived suffering and punishment.

part 2 chapter 21

Zarathustra professes to hold three varieties of wisdom regarding human nature. Firstly, he indicates a preference for occasional deception over constant suspicion and distrust. Secondly, he displays a fondness for the self-absorbed, as their attempts to impress provide amusement, and their obliviousness to their own humility is intriguing. Lastly, he mocks the minor transgressions that people label as "evil," asserting that true greatness can only stem from significant evil.

part 2 chapter 22

Zarathustra departs from the masses again, seeking rejuvenation in seclusion. He possesses knowledge of his philosophical apex but remains unable to voice it - this pinnacle is the concept of eternal recurrence, to be revealed in Part III.

part 3 chapter 1

Zarathustra deliberates on the concept that each person's journey is, at its core, a voyage towards self-understanding. Every revelation is a door to self-recognition. He now readies himself for an even more challenging expedition. Remember to take it gradually and methodically. It's time to begin.

part 3 chapter 2

Bravery aids us in dealing with all aspects of life, including mortality, by allowing us to see grave matters lightheartedly. Zarathustra illustrates that we can learn from bravery to face death with a statement like, "Was that life? Well then! Once more!" This notion suggests that bravery can prepare us for the endless repetition of life events. Given that the past reaches out infinitely, anything conceivable must have transpired at some point previously. Following this reasoning, our present moment must have happened before. Likewise, if the future is endless, all situations—including the present—will reoccur eventually. Zarathustra concludes with the narration of a dream where a shepherd, choking on a serpent in revulsion, bites the reptile's head off and laughs hysterically after spitting it out.

part 3 chapter 3

Zarathustra, despite his struggle, isn't ready to face the idea of eternal recurrence. He prepares himself for the agony this notion could bring, yet he continues to stay contented.

part 3 chapter 4

Zarathustra commends the celestial bodies, asserting they surpass all logic and objectives. He maintains that the cosmos is guided not by sensibility or intention, but purely by coincidence and happenstance.

part 3 chapter 5

Zarathustra reenters society to discover that the people have seemingly shrunk in his absence, forcing him to lower himself to interact with them. The individuals' pursuit of satisfaction and, more importantly, the avoidance of pain has led to this diminution. They label this fear as "virtue," manifested in their constant efforts to appease and satisfy others. People who fail to stand up for themselves earn no esteem from Zarathustra.

part 3 chapter 6

Zarathustra finds joy in the harshness of winter and the challenges it presents. His infinite joy and depth would invite envy if seen by others, but witnessing his struggles would eliminate their jealousy.

part 3 chapter 7

Outside a bustling city, Zarathustra meets a ranting fool known as "Zarathustra's ape," who mimics much of Zarathustra's speech. The fool advises him against entering, citing the city's populace of narrow minds and small characters. However, Zarathustra checks the fool's tirade, pointing out the fool's disdain is rooted in resentment for not receiving enough admiration from the people, unlike Zarathustra's disdain which is a byproduct of the love for their potential growth. He suggests that if the fool truly despises the city, he should leave: "where one can no longer love, there one should pass by."

part 3 chapter 8

Zarathustra is disheartened to discover that a majority of his followers have chosen to believe in God. They deemed it easier to rely on faith instead of battling through life in solitude. Zarathustra puts forth the idea that the demise of the ancient deities was due to their amusement over the God who declared, "There is one God. Thou shalt have no other God before me!"

part 3 chapter 9

Zarathustra retreats back to his mountain dwelling, reveling in his isolation. He comments on the strange nature of humans, particularly their tendency to speak without conveying any real meaning. He notes that those considered "good" are often the most malicious.

part 3 chapter 10

Zarathustra commends three major "evils" shunned by Christian morals: sensuality, power lust, and self-interest. Sensuality is seen as evil by those who despise their own bodies, but to others, it is a delightful celebration of the now. The power lust is another term for "will to power", the catalyst behind all transformations and advancements in our world. It appears evil to those who prefer to stay inferior. Self-interest is merely the act of taking pleasure in oneself and indulging in self-worth. Only those who lack courage and have a reason to feel disgraced may view self-interest negatively.

part 3 chapter 11

Life is often treated with too much seriousness, burdened by our attachment to concepts of universal good and evil. It's as if we believe redemption for existence lies solely in adhering to the good. Zarathustra refers to this as the "spirit of gravity," which perceives life as an obligation to fulfill. Instead, he encourages us to embrace the challenging task of self-love and view life not as an ordeal or duty but as a joyous journey where we define our own good and evil. We shouldn't be seeking the only path to life but should instead be able to declare, "This is my way; where is yours?"

part 3 chapter 12

The chapter, divided into thirty sections, delves into Nietzsche's philosophical ideas. It talks about "tablets," symbolic of various moral principles, drawing parallels with the Ten Commandments. Zarathustra advocates discarding our outdated moral rules. Only those weary of the world or life detractors assert they know the eternal, unchangeable standards of good and evil. The world is forever evolving, not static. Alteration is the universe's only constant, so those promoting a steady moral code are denying life's vibrancy. References are made to the Pharisees, who executed Jesus for attempting to establish new moral guidelines. Zarathustra encourages us to be creators, akin to Jesus, but also highlights the significance of laughter and dance for a creator's wellbeing.

part 3 chapter 13

Struggling with the concept of eternal recurrence, Zarathustra succumbs to a wave of nausea, leading to him fainting. When he awakens, he needs seven days to recover. He then discusses the human tendency for cruelty, which is seen when we take pleasure in others' suffering, referring to this as "pity." His sickness resurfaces when he contemplates that if everything eternally repeats, then so must human mediocrity and insignificance. Zarathustra's animals reassure him, stating his destiny is to instruct on the subject of eternal recurrence.

part 3 chapter 14

Zarathustra converses with his soul, discussing the sacrifices he has made to nourish it. The question arises as to who should express gratitude: Zarathustra, the benefactor, or his soul, the beneficiary?

part 3 chapter 15

Zarathustra is depicted engaging in a dance with life, which is personified as a female figure. He quietly shares with her his knowledge of the endless cycle of existence. The section concludes with the ringing of a bell, accompanied by the declaration that "all joy wants eternity."

part 3 chapter 16

Zarathustra ultimately embraces the concept of eternal recurrence, crooning his merry chorus, "For I love you, O eternity!"

part 4 chapter 1

Instead of engaging with humanity again, Zarathustra chooses to climb to the peak of the tallest mountain and anticipates individuals to seek him out.

part 4 chapter 2

Zarathustra, while unwinding outside his cavern, is visited by the fortune-teller previously seen in Part II. The fortune-teller informs him that he must face his last sin, which is pity. A sound of anguish captures Zarathustra's attention, which he believes to be from "the higher man," leading him to embark on a mission to locate him.

part 4 chapter 3

During his quest, Zarathustra stumbles upon two former monarchs leading a donkey. They've relinquished their thrones, repulsed by the "good society" filled with individuals solely obsessed with garnering approval and indulging in trivial joys. The kings are thrilled upon hearing Zarathustra's mission to find the higher man. He guides them to his dwelling place, welcoming them to stay and await his return.

part 4 chapter 4

Zarathustra coincidentally encounters a man in a marsh, beckoning leeches to his limb. This man is symbolic of "the conscientious in spirit," a person desiring to cleanse his cognition from underlying biases and presumptions. Parallel to the kings, Zarathustra asks him to stay in his cave, subsequently resuming his expedition.

part 4 chapter 5

Zarathustra stumbles upon a magician tormented by a thought, seemingly in distress. Over time, Zarathustra becomes frustrated and accuses him of being a fraud. The magician admits to this, stating that he impersonated an "ascetic of the spirit" with the aim of testing Zarathustra. Zarathustra observes that the magician wasn't entirely playing a role — he truly has some ascetic qualities. The magician desires to portray himself as a great person, yet he is aware of his own mediocrity. Zarathustra expresses respect towards the magician for his aspiration towards greatness and his honesty about his own shortcomings. Similar to previous encounters, Zarathustra directs the magician towards his cave before proceeding on his journey.

part 4 chapter 6

Zarathustra comes across the final pope, who is in sorrow due to the death of God and searches for Zarathustra, considering him the most devout non-believer. He shares that God's demise was due to him having excessive sympathy for humans. Zarathustra reproaches God for creating us inadequately and then penalizing us for not being able to fulfill his commands. The pope is moved by Zarathustra, and Zarathustra guides him to his cavern.

part 4 chapter 7

Zarathustra stumbles upon the "ugliest man", the deity slayer, at a desolate valley devoid of animals. Although initially paralyzed by compassion, he regains his composure. The widespread sympathy shown toward the hideous man's agony has bruised his dignity. The omnipresence and omniscience of God were intolerable for him, especially the deity's empathy. Like the rest, Zarathustra guides this detestable man to his den.

part 4 chapter 8

Zarathustra stumbles upon a self-chosen beggar. This beggar, once wealthy, grew tired of the wealthy class and willingly chose poverty. Yet, he discovered that poverty was equally repugnant as wealth. Consequently, he decided to live amongst cows, seeking to master their way of life, particularly the act of ruminating. Zarathustra, upon hearing his tale, asks him to join him in his cave.

part 4 chapter 9

Zarathustra discovers he's being trailed by his personal shadow. This shadow, having audaciously searched for truth and wisdom everywhere, suddenly finds itself aimless and astray. Zarathustra points the shadow towards his cave, proceeding thereafter without its company.

part 4 chapter 10

Zarathustra takes a midday snooze beneath a tree, completely captivated by the world's seeming perfection.

part 4 chapter 11

Zarathustra comes back to his cave and hears the distress cry once more, which he previously thought was from the superior man. He discovers that the cry was a collective one, originating from everyone he had met throughout the day. Zarathustra addresses the gathering, making it clear to them that they do not qualify as overmen and that he has not been seeking them. Their inability to let go of past prejudices and continued dependence on others' approval indicates their weakness. He suggests that they are merely stepping stones to the overman, signaling the arrival of something more significant.

part 4 chapter 12

Upon the prophet's insistence, they all get ready to organize a communal meal. Remember, you need to approach this task systematically. Time to get started.

part 4 chapter 13

During dinner, Zarathustra addresses his fellows on the concept of the higher man. He recognized early on that discussing the overman with common people was futile, as they believed in universal equality before God. Now, with God considered deceased, the human must be transcended to form the overman. This transcendence calls for bravery, willingness to endure pain, self-drive, and solitude. Zarathustra advises his associates, the higher men, not to lament their lack of overman status. The key is to doubt everything without exception and learn to embrace laughter and dance.

part 4 chapter 14

Zarathustra emerges outdoors as the sorcerer serenades the rest. The verse highlights the dismal suspicion that he isn't a truth-seeker, but merely a buffoon or just a bard.

part 4 chapter 15

A man with a strong moral compass claims that science was born out of fear: the fear humans had for other creatures as well as their own primal urges, which they morphed into science. Zarathustra comes back to the cave and hears this final part, proposing that the birth of science was a product of refining our bravery, not fear.

part 4 chapter 16

Zarathustra's phantom recounts a period when it resided in the East—distant from Europe—immersed in various pleasures.

part 4 chapter 17

Zarathustra emerges, content with his and his companions' success in driving off the spirit of gravity. However, his satisfaction is short-lived when he observes them indoors, worshipping the king's ass (donkey).

part 4 chapter 18

Zarathustra intervenes, scolding his attendees for their worship of the donkey. Nonetheless, he views this as a positive indication since it demonstrates their recovery.

part 4 chapter 19

Stepping into the chilly night, the ugliest man expresses complete contentment with his life for the first time, a sentiment echoed by the others who look gratefully at Zarathustra. Zarathustra responds by singing a song that encapsulates the essence of the book - the world's depth, its profound joys and sorrows. Though grief and pain drive people to yearn for something different, joy desires only its perpetual existence. As everything in the cosmos is intertwined, longing for an endless joy means accepting the pain that comes with it. As the song goes, "Joy wants the eternity of all things, wants deep, wants deep eternity."

part 4 chapter 20

Upon awakening, Zarathustra encounters a lion near his dwelling, interpreting it as a harbinger of the overman's arrival. Zarathustra is filled with a sense of triumph, having vanquished his last transgression: sympathy for the superior man.

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