I cannot and should not help anyone to understand what has been deliberately obscured. — unenlightened
I have from time to time thought about this.
Z comes down from the mountain. There is a political aspect to Nietzsche's work.* TSZ is, as the subtitle indicates, "a book for all and none". Herein lies the tension.
When I came to mankind for the first time, I committed the hermit’s folly, the great folly: I situated myself in the market place.
And when I spoke to all, I spoke to none. But by evening my companions were tightrope walkers, and corpses, and I myself almost a corpse.
But with the new morning a new truth came to me; then I learned to say: “What do the market place and the rabble and the rabble noise and long rabble ears matter to me!”
You higher men, learn this from me: in the market place no one believes in higher men. And if you want to speak there, well then! But the rabble blinks “we are all equal. (232)
When speaking in the marketplace he spoke to all and none. But elsewhere he speaks to others:
You creators, you higher men! One is pregnant only with one’s own child.
...
Unlearn this “for,” you creators; your virtue itself wants that you do nothing “for” and “in order” and “because.” You should plug your ears against these false little words. (236)
Creators create for the sake of creating, not for the sake of the people, but people benefit from what is created.
But whoever would be a firstling should see to it that he does not also become a lastling! (237)
Does he speak to us? And if so, where? One place is the the section "On Scholars".
For this is the truth: I have moved out of the house of the scholars, and I slammed the door on my way out. Too long my soul sat hungry at their table; unlike them, I am not trained to approach knowledge as if cracking nuts.(98)
We are not creators. We scholars are nut crackers, trying to crack TSZ.
They are skilled, they have clever fingers; why would my simplicity want to be near their multiplicity? Their fingers know how to do all manner of threading and knotting and weaving, and thus they knit the stockings of the spirit!
As interpreters of TSZ we pull at the threads and weave together what is found in the text. But as with the rabble:
For human beings are not equal: thus speaks justice. And what I want, they would not be permitted to want! (99)
Z faults scholars for being equalizers. They do not create. All is grist for their mill. But it need not be that way for us. We can recognize and try to make clear to ourselves and to others what is great. We can attend to books without making the mistake of assuming that wisdom and knowledge of life can be found in books.
And if we are able to crack some nuts and tie some things together ought we to keep that secret?
*
REAL PHILOSOPHERS, HOWEVER, ARE COMMANDERS AND LAW-GIVERS; they say: "Thus SHALL it be!" They determine first the Whither and the Why of mankind, and thereby set aside the previous labour of all philosophical workers, and all subjugators of the past--they grasp at the future with a creative hand, and whatever is and was, becomes for them thereby a means, an instrument, and a hammer. Their "knowing" is CREATING, their creating is a law-giving, their will to truth is--WILL TO POWER. --Are there at present such philosophers? Have there ever been such philosophers? MUST there not be such philosophers some day? . . . (BGE, 211)