/342/ Aph. 380 “The wanderer” speaks.—If one would like to see our European morality for once as it looks from a distance, and if, one would like to measure it against other moralities, past and future, then one has to proceed like a wanderer who wants to know how high the towers in a town are: he leaves the town. “Thoughts about moral prejudices,” if they are not meant be prejudices about prejudices, presuppose a position outside morality, some point beyond good and evil to which one has to rise, climb, or fly—and in the present case at least a point beyond our good and evil, a freedom from everything “European,” by which I mean the sum of the imperious value judgments that have become part of our flesh and blood. That one wants to go precisely out there, up there, may be a minor madness, a peculiar and unreasonable “you must”—for we seekers /343/ for knowledge also have our idiosyncrasies of “unfree will”—the question is whether one really can get up there.
This may depend on manifold conditions. In the main the question is how light or heavy we are—the problem of our “specific gravity.” One has to be very lightto drive one’s will to knowledge into such a distance and, as it were, beyond one’s time, to create for oneself eyes to survey millennia and, moreover, clear skies in these eyes. One must have liberated oneself from many things that oppress, inhibit, hold down, and make heavy precisely us Europeans today. The human being of such a beyond who wants to behold the supreme measures of value of his time must first of all “overcome” this time in himself—this is the test of his strength—and consequently not only his time but also his prior aversion and contradiction against this time, his suffering from this time, his un-timeliness, hisromanticism.