THE WILL TO POWER _AN ATTEMPTED_ _TRANSVALUATION OF ALL VALUES_ By FRIEDRICH NIETZSCHE TRANSLATED BY ANTHONY M. LUDOVICI VOL. II BOOKS III AND IV T.N. FOULIS 13 & 15 FREDERICK STREET EDINBURGH: AND LONDON 1913 CONTENTS OF VOL. II. TRANSLATOR'S PREFACE THIRD BOOK. THE PRINCIPLES OF A NEW VALUATION. I. THE WILL TO POWER IN SCIENCE-- _(a)_ The Method of Investigation _(b)_ The Starting-Point of Epistemology _(c)_ The Belief in the "Ego." Subject _(d)_ Biology of the Instinct of Knowledge. Perspectivity _(e)_ The Origin of Reason and Logic _(f)_ Consciousness _(g)_ Judgment. True--False _(h)_ Against Causality _(i)_ The Thing-in-Itself and Appearance _(k)_ The Metaphysical Need _(l)_ The Biological Value of Knowledge _(m)_ Science II. THE WILL TO POWER IN NATURE-- 1. The Mechanical Interpretation of the World 2. The Will to Power as Life-- _(a)_ The Organic Process _(b)_ Man 3. Theory of the Will to Power and of Valuations III. THE WILL TO POWER AS EXEMPLIFIED IN SOCIETY AND IN THE INDIVIDUAL 1. Society and the State 2. The Individual IV. THE WILL TO POWER IN ART FOURTH BOOK. DISCIPLINE AND BREEDING. I. THE ORDER OF RANK-- 1. The Doctrine of the Order of Rank 2. The Strong and the Weak 3. The Noble Man 4. The Lords of the Earth 5. The Great Man 6. The Highest Man as Lawgiver of the Future II. DIONYSUS III. ETERNAL RECURRENCE TRANSLATOR'S PREFACE. For the history of the text constituting this volume I would refer readers to my preface to _The Will to Power,_ Books I, and II., where they will also find a brief explanation of the actual title of the complete work. In the two books before us Nietzsche boldly carries his principle still further into the various departments of human life, and does not shrink from showing its application even to science, to art, and to metaphysics. Throughout Part I. of the Third Book we find him going to great pains to impress the fact upon us that science is as arbitrary as art in its mode of procedure, and that the knowledge of the scientist is but the outcome of his inexorable will to power interpreting facts in the terms of the self-preservative conditions of the particular order of human beings to which he belongs. In Aphorisms 515 and 516, which are typical of almost all the thought expressed in Part I., Nietzsche says distinctly: "The object is not 'to know,' but to schematise,--to impose as much regularity and form upon chaos as our practical needs require." Unfamiliarity, constant change, and the inability to reckon with possibilities, are sources of great danger: hence, everything _must_ be explained, assimilated, and rendered capable of calculation, if Nature is to be mastered and controlled.