caught on to anything at the source, had ever thought through anything from its source!
A dialogue of Plato is inexhaustible—not only for posterity and the changing forms of comprehension to which posterity gives rise; it is inexhaustible of itself, by its nature. And this is forever the mark of all creativeness—which, of course, comes only to those who are capable of reverence.
As we apply these thoughts to Nietzsche, we may surmise that the manner in which the last man forms his ideas is least fit ever to think freely through what Nietzsche has in mind with the name "superman."
The superman is first of all a man who goes beyond, who passes over; hence something of his essential nature is most likely to become discernible if we follow for a moment the two aspects that make up his passage. Where does the crossing-over come from, and where does it go?
The superman goes beyond man such as he is till now, and thus goes away from him. What kind of man is he whom the superman leaves behind? Nietzsche describes man so far as the last man. "The last man" is the type of man that immediately precedes the appearance of the superman. The last man, therefore, can be seen for what he is only with reference to the superman, and only after the superman's appearance. But we shall never find the superman as long as we look for him in the places of remote-controlled public opinion and on the stock exchanges of the culture business—all those places where the last man, and none but he, controls the operation. The superman never appears in the noisy parades of alleged men of power, nor in the well-staged meetings of politicians. The superman's appearance is likewise inaccessible to the teletypers and radio dispatches of the press which present—that is, represent—events to the public even before they have happened. This well made-up and well staged manner of forming