Beyond Good and Evil by Friedrich Nietzsche

Friedrich Nietzsche Preface
I: Prejudices of Philosophers
II: The Free Spirit
III: The Religious Mood
IV: Apophthegms and Interludes
V: The Natural History of Morals
VI: We Scholars
VII: Our Virtues
VIII: Peoples and Countries
IX: What is Noble?
From the Heights

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Beyond Good and Evil by Friedrich Nietzsche.
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[Preface] [5] SUPPOSING that Truth is a woman--what then? Is there not ground
[Preface] [10] methods for winning a woman? Certainly she has never allowed
[Preface] [17] and decided airs it has assumed, may have been only a noble
[Preface] [24] ceased doing mischief): perhaps some play upon words, a deception
[Preface] [27] philosophy of the dogmatists, it is to be hoped, was only a
[Preface] [36] inspiring caricatures: dogmatic philosophy has been a caricature
[Preface] [40] and the most dangerous of errors hitherto has been a dogmatist
[Preface] [43] this nightmare, can again draw breath freely and at least enjoy a
[Preface] [49] might ask, as a physician: "How did such a malady attack that
[Preface] [51] really corrupted him? Was Socrates after all a corrupter of
[Preface] [56] produced in Europe a magnificent tension of soul, such as had not
[Preface] [57] existed anywhere previously; with such a tensely strained bow one
[Preface] [58] can now aim at the furthest goals. As a matter of fact, the
[Preface] [59] European feels this tension as a state of distress, and twice
[I: Prejudices of Philosophers] [81] 1. The Will to Truth, which is to tempt us to many a hazardous
[I: Prejudices of Philosophers] [85] questionable questions! It is already a long story; yet it seems
[I: Prejudices of Philosophers] [90] "Will to Truth" in us? In fact we made a long halt at the
[I: Prejudices of Philosophers] [92] an absolute standstill before a yet more fundamental question. We
[I: Prejudices of Philosophers] [97] is the Oedipus here? Which the Sphinx? It would seem to be a
[I: Prejudices of Philosophers] [101] it, get a sight of it, and RISK RAISING it? For there is risk in
[I: Prejudices of Philosophers] [108] genesis is impossible; whoever dreams of it is a fool, nay, worse
[I: Prejudices of Philosophers] [109] than a fool; things of the highest value must have a different
[I: Prejudices of Philosophers] [123] necessary); though they had made a solemn vow, "DE OMNIBUS
[I: Prejudices of Philosophers] [132] unselfish, it might be possible that a higher and more
[I: Prejudices of Philosophers] [141] await the advent of a new order of philosophers, such as will
[I: Prejudices of Philosophers] [147] 3. Having kept a sharp eye on philosophers, and having read
[I: Prejudices of Philosophers] [156] part of the conscious thinking of a philosopher is secretly
[I: Prejudices of Philosophers] [160] demands, for the maintenance of a definite mode of life For
[I: Prejudices of Philosophers] [174] (to which the synthetic judgments a priori belong), are the most
[I: Prejudices of Philosophers] [175] indispensable to us, that without a recognition of logical
[I: Prejudices of Philosophers] [176] fictions, without a comparison of reality with the purely
[I: Prejudices of Philosophers] [177] IMAGINED world of the absolute and immutable, without a constant
[I: Prejudices of Philosophers] [179] live--that the renunciation of false opinions would be a
[I: Prejudices of Philosophers] [180] renunciation of life, a negation of life. TO RECOGNISE UNTRUTH AS
[I: Prejudices of Philosophers] [181] A CONDITION OF LIFE; that is certainly to impugn the traditional
[I: Prejudices of Philosophers] [182] ideas of value in a dangerous manner, and a philosophy which
[I: Prejudices of Philosophers] [191] whereas they all raise a loud and virtuous outcry when the
[I: Prejudices of Philosophers] [194] and attained through the self-evolving of a cold, pure, divinely
[I: Prejudices of Philosophers] [196] fairer and foolisher, talk of "inspiration"), whereas, in fact, a
[I: Prejudices of Philosophers] [216] dare to cast a glance on that invincible maiden, that Pallas
[I: Prejudices of Philosophers] [218] this masquerade of a sickly recluse betray!
[I: Prejudices of Philosophers] [222] of its originator, and a species of involuntary and unconscious
[I: Prejudices of Philosophers] [226] how the abstrusest metaphysical assertions of a philosopher have
[I: Prejudices of Philosophers] [233] fundamental impulses of man with a view to determining how far
[I: Prejudices of Philosophers] [242] will; there there may really be such a thing as an "impulse to
[I: Prejudices of Philosophers] [250] placed, and whether the hopeful young worker becomes a good
[I: Prejudices of Philosophers] [251] philologist, a mushroom specialist, or a chemist; he is not
[I: Prejudices of Philosophers] [254] all, his morality furnishes a decided and decisive testimony as
[I: Prejudices of Philosophers] [265] Dionysiokolax was a popular name for an actor). And the latter is
[I: Prejudices of Philosophers] [269] not a master! He, the old school-teacher of Samos, who sat
[I: Prejudices of Philosophers] [272] knows! Greece took a hundred years to find out who the garden-god
[I: Prejudices of Philosophers] [275] 8. There is a point in every philosophy at which the "conviction"
[I: Prejudices of Philosophers] [282] Stoics, what fraud of words! Imagine to yourselves a being like
[I: Prejudices of Philosophers] [286] INDIFFERENCE as a power--how COULD you live in accordance with
[I: Prejudices of Philosophers] [292] DIFFERENTLY? Why should you make a principle out of what you
[I: Prejudices of Philosophers] [300] everything to be made after your own image, as a vast, eternal
[I: Prejudices of Philosophers] [308] herself to be tyrannized over: is not the Stoic a PART of
[I: Prejudices of Philosophers] [311] soon as ever a philosophy begins to believe in itself. It always
[I: Prejudices of Philosophers] [320] thought and attention; and he who hears only a "Will to Truth" in
[I: Prejudices of Philosophers] [323] happened that such a Will to Truth--a certain extravagant and
[I: Prejudices of Philosophers] [324] adventurous pluck, a metaphysician's ambition of the forlorn
[I: Prejudices of Philosophers] [326] prefers a handful of "certainty" to a whole cartload of beautiful
[I: Prejudices of Philosophers] [328] conscience, who prefer to put their last trust in a sure nothing,
[I: Prejudices of Philosophers] [330] the sign of a despairing, mortally wearied soul, notwithstanding
[I: Prejudices of Philosophers] [331] the courageous bearing such a virtue may display. It seems,
[I: Prejudices of Philosophers] [345] modern ideas in this mode of looking at things, a disbelief in
[I: Prejudices of Philosophers] [348] longer endure the BRIC-A-BRAC of ideas of the most varied origin,
[I: Prejudices of Philosophers] [349] such as so-called Positivism at present throws on the market; a
[I: Prejudices of Philosophers] [358] but that they wish to get AWAY therefrom. A little MORE strength,
[I: Prejudices of Philosophers] [369] "could be"! He was proud of having DISCOVERED a new faculty in
[I: Prejudices of Philosophers] [370] man, the faculty of synthetic judgment a priori. Granting that he
[I: Prejudices of Philosophers] [375] which to be still prouder!--But let us reflect for a moment--it
[I: Prejudices of Philosophers] [376] is high time to do so. "How are synthetic judgments a priori
[I: Prejudices of Philosophers] [378] MEANS OF A MEANS (faculty)"--but unfortunately not in five words,
[I: Prejudices of Philosophers] [384] further discovered a moral faculty in man--for at that time
[I: Prejudices of Philosophers] [392] "finding" and "inventing"! Above all a faculty for the
[I: Prejudices of Philosophers] [400] however--the world grew older, and the dream vanished. A time
[I: Prejudices of Philosophers] [403] Kant. "By means of a means (faculty)"--he had said, or at least
[I: Prejudices of Philosophers] [405] not rather merely a repetition of the question? How does opium
[I: Prejudices of Philosophers] [406] induce sleep? "By means of a means (faculty), "namely the virtus
[I: Prejudices of Philosophers] [414] judgments a PRIORI possible?" by another question, "Why is belief
[I: Prejudices of Philosophers] [420] judgments a priori should not "be possible" at all; we have no
[I: Prejudices of Philosophers] [428] a certain VIRTUS DORMITIVA had a share in it; thanks to German
[I: Prejudices of Philosophers] [429] philosophy, it was a delight to the noble idlers, the virtuous,
[I: Prejudices of Philosophers] [450] against the "atomistic requirements" which still lead a dangerous
[I: Prejudices of Philosophers] [457] eternal, indivisible, as a monad, as an atomon: this belief ought
[I: Prejudices of Philosophers] [470] thrusting himself into a new desert and a new distrust--it is
[I: Prejudices of Philosophers] [471] possible that the older psychologists had a merrier and more
[I: Prejudices of Philosophers] [478] organic being. A living thing seeks above all to DISCHARGE its
[I: Prejudices of Philosophers] [488] philosophy is only a world-exposition and world-arrangement
[I: Prejudices of Philosophers] [489] (according to us, if I may say so!) and NOT a world-explanation;
[I: Prejudices of Philosophers] [491] regarded as more, and for a long time to come must be regarded as
[I: Prejudices of Philosophers] [503] to find a higher triumph in remaining masters of them: and this
[I: Prejudices of Philosophers] [515] imperative for a hardy, laborious race of machinists and bridge-
[I: Prejudices of Philosophers] [519] 15. To study physiology with a clear conscience, one must insist
[I: Prejudices of Philosophers] [524] external world is the work of our organs? But then our body, as a
[I: Prejudices of Philosophers] [527] seems to me that this is a complete REDUCTIO AD ABSURDUM, if the
[I: Prejudices of Philosophers] [537] however, a hundred times, that "immediate certainty," as well as
[I: Prejudices of Philosophers] [538] "absolute knowledge" and the "thing in itself," involve a
[I: Prejudices of Philosophers] [543] is expressed in the sentence, 'I think,' I find a whole series of
[I: Prejudices of Philosophers] [547] thinking is an activity and operation on the part of a being who
[I: Prejudices of Philosophers] [548] is thought of as a cause, that there is an 'ego,' and finally,
[I: Prejudices of Philosophers] [559] may believe in the special case, the philosopher thus finds a
[I: Prejudices of Philosophers] [566] appeal to a sort of INTUITIVE perception, like the person who
[I: Prejudices of Philosophers] [568] and certain"--will encounter a smile and two notes of
[I: Prejudices of Philosophers] [569] interrogation in a philosopher nowadays. "Sir," the philosopher
[I: Prejudices of Philosophers] [574] tire of emphasizing a small, terse fact, which is unwillingly
[I: Prejudices of Philosophers] [575] recognized by these credulous minds--namely, that a thought comes
[I: Prejudices of Philosophers] [576] when "it" wishes, and not when "I" wish; so that it is a
[I: Prejudices of Philosophers] [580] mildly, only a supposition, an assertion, and assuredly not an
[I: Prejudices of Philosophers] [595] 18. It is certainly not the least charm of a theory that it is
[I: Prejudices of Philosophers] [608] seems to have adopted a POPULAR PREJUDICE and exaggerated it.
[I: Prejudices of Philosophers] [610] something that is a unity only in name--and it is precisely in a
[I: Prejudices of Philosophers] [614] say that in all willing there is firstly a plurality of
[I: Prejudices of Philosophers] [624] is a ruling thought;--and let us not imagine it possible to sever
[I: Prejudices of Philosophers] [626] over! In the third place, the will is not only a complex of
[I: Prejudices of Philosophers] [636] position of the commander. A man who WILLS commands something
[I: Prejudices of Philosophers] [647] "I": a whole series of erroneous conclusions, and consequently of
[I: Prejudices of Philosophers] [649] act of willing--to such a degree that he who wills believes
[I: Prejudices of Philosophers] [654] sentiment, as if there were a NECESSITY OF EFFECT; in a word, he
[I: Prejudices of Philosophers] [655] who wills believes with a fair amount of certainty that will and
[I: Prejudices of Philosophers] [666] useful "underwills" or under-souls--indeed, our body is but a
[I: Prejudices of Philosophers] [671] successes of the commonwealth. In all willing it is absolutely a
[I: Prejudices of Philosophers] [673] said, of a social structure composed of many "souls", on which
[I: Prejudices of Philosophers] [674] account a philosopher should claim the right to include willing-
[I: Prejudices of Philosophers] [683] nevertheless belong just as much to a system as the collective
[I: Prejudices of Philosophers] [684] members of the fauna of a Continent--is betrayed in the end by
[I: Prejudices of Philosophers] [686] always fill in again a definite fundamental scheme of POSSIBLE
[I: Prejudices of Philosophers] [693] in fact, far less a discovery than a re-recognizing, a
[I: Prejudices of Philosophers] [694] remembering, a return and a home-coming to a far-off, ancient
[I: Prejudices of Philosophers] [696] grew: philosophizing is so far a kind of atavism of the highest
[I: Prejudices of Philosophers] [702] everything is prepared at the outset for a similar development
[I: Prejudices of Philosophers] [715] been conceived, it is a sort of logical violation and
[I: Prejudices of Philosophers] [728] to carry his "enlightenment" a step further, and also put out of
[I: Prejudices of Philosophers] [730] will": I mean "non-free will," which is tantamount to a misuse of
[I: Prejudices of Philosophers] [746] mythology; in real life it is only a question of STRONG and WEAK
[I: Prejudices of Philosophers] [747] wills.--It is almost always a symptom of what is lacking in
[I: Prejudices of Philosophers] [748] himself, when a thinker, in every "causal-connection" and
[I: Prejudices of Philosophers] [753] will" is regarded as a problem from two entirely opposite
[I: Prejudices of Philosophers] [754] standpoints, but always in a profoundly PERSONAL manner: some
[I: Prejudices of Philosophers] [761] in the habit at present of taking the side of criminals; a sort
[I: Prejudices of Philosophers] [762] of socialistic sympathy is their favourite disguise. And as a
[I: Prejudices of Philosophers] [772] fact, no "text," but rather just a naively humanitarian
[I: Prejudices of Philosophers] [776] different in that respect, nor better than we": a fine instance
[I: Prejudices of Philosophers] [778] privileged and autocratic--likewise a second and more refined
[I: Prejudices of Philosophers] [789] itself, would eventually seem unsuitable, or like a weakening and
[I: Prejudices of Philosophers] [792] do, namely, that it has a "necessary" and "calculable" course,
[I: Prejudices of Philosophers] [809] manner. A proper physio-psychology has to contend with
[I: Prejudices of Philosophers] [811] "the heart" against it even a doctrine of the reciprocal
[I: Prejudices of Philosophers] [813] refined immorality) distress and aversion in a still strong and
[I: Prejudices of Philosophers] [814] manly conscience--still more so, a doctrine of the derivation of
[I: Prejudices of Philosophers] [815] all good impulses from bad ones. If, however, a person should
[I: Prejudices of Philosophers] [820] life is to be further developed), he will suffer from such a view
[I: Prejudices of Philosophers] [823] almost new domain of dangerous knowledge, and there are in fact a
[I: Prejudices of Philosophers] [830] what do WE matter. Never yet did a PROFOUNDER world of insight
[I: Prejudices of Philosophers] [832] psychologist who thus "makes a sacrifice"--it is not the
[II: The Free Spirit] [849] have been able to give our senses a passport to everything
[II: The Free Spirit] [850] superficial, our thoughts a godlike desire for wanton pranks and
[II: The Free Spirit] [856] will to knowledge on the foundation of a far more powerful will,
[II: The Free Spirit] [871] 25. After such a cheerful commencement, a serious word would fain
[II: The Free Spirit] [886] carried his point, and that there might be a more laudable
[II: The Free Spirit] [894] trellis-work! And have people around you who are as a garden--or
[II: The Free Spirit] [896] a memory. Choose the GOOD solitude, the free, wanton, lightsome
[II: The Free Spirit] [900] force! How PERSONAL does a long fear make one, a long watching of
[II: The Free Spirit] [908] indignation, which is the unfailing sign in a philosopher that
[II: The Free Spirit] [913] curiosity, with regard to many a philosopher it is easy to
[II: The Free Spirit] [915] deterioration (deteriorated into a "martyr," into a stage-and-
[II: The Free Spirit] [916] tribune-bawler). Only, that it is necessary with such a desire to
[II: The Free Spirit] [917] be clear WHAT spectacle one will see in any case--merely a
[II: The Free Spirit] [920] every philosophy has been a long tragedy in its origin.
[II: The Free Spirit] [922] 26. Every select man strives instinctively for a citadel and a
[II: The Free Spirit] [926] such men by a still stronger instinct, as a discerner in the
[II: The Free Spirit] [930] solitariness, is assuredly not a man of elevated tastes;
[II: The Free Spirit] [942] constitutes a necessary part of the life-history of every
[II: The Free Spirit] [944] disappointing part. If he is fortunate, however, as a favourite
[II: The Free Spirit] [957] namely, where by a freak of nature, genius is bound to some such
[II: The Free Spirit] [961] consequently also, a good deal more silent. It happens more
[II: The Free Spirit] [962] frequently, as has been hinted, that a scientific head is placed
[II: The Free Spirit] [963] on an ape's body, a fine exceptional understanding in a base
[II: The Free Spirit] [966] bitterness, or rather quite innocently, of man as a belly with
[II: The Free Spirit] [967] two requirements, and a head with one; whenever any one sees,
[II: The Free Spirit] [979] is such a LIAR as the indignant man.
[II: The Free Spirit] [989] are always too easy-going, and think that as friends they have a
[II: The Free Spirit] [990] right to ease, one does well at the very first to grant them a
[II: The Free Spirit] [1002] all dangers in word and expression) could not also be rendered. A
[II: The Free Spirit] [1012] stiffness and elegance, is no exception, as a reflection of the
[II: The Free Spirit] [1014] German taste at a time when there was still a "German taste,"
[II: The Free Spirit] [1015] which was a rococo-taste in moribus et artibus. Lessing is an
[II: The Free Spirit] [1024] Florence, and cannot help presenting the most serious events in a
[II: The Free Spirit] [1025] boisterous allegrissimo, perhaps not without a malicious artistic
[II: The Free Spirit] [1027] difficult, dangerous thoughts, and a TEMPO of the gallop, and of
[II: The Free Spirit] [1028] the best, wantonest humour? Finally, who would venture on a
[II: The Free Spirit] [1030] musician hitherto, was a master of PRESTO in invention, ideas,
[II: The Free Spirit] [1033] feet of a wind, the rush, the breath, the emancipating scorn of a
[II: The Free Spirit] [1042] "Bible," nor anything Egyptian, Pythagorean, or Platonic--but a
[II: The Free Spirit] [1043] book of Aristophanes. How could even Plato have endured life--a
[II: The Free Spirit] [1046] 29. It is the business of the very few to be independent; it is a
[II: The Free Spirit] [1050] enters into a labyrinth, he multiplies a thousandfold the dangers
[II: The Free Spirit] [1054] conscience. Supposing such a one comes to grief, it is so far
[II: The Free Spirit] [1075] NECESSARILY seduce and constrain to sympathy, and thus to a
[II: The Free Spirit] [1079] of the common man would perhaps mean vice and weakness in a
[II: The Free Spirit] [1080] philosopher; it might be possible for a highly developed man,
[II: The Free Spirit] [1083] as a saint in the lower world into which he had sunk. There are
[II: The Free Spirit] [1100] abused, until a man learns to introduce a little art into his
[II: The Free Spirit] [1111] though it had been a voluntary blindness! In this transition one
[II: The Free Spirit] [1114] to be a danger, as if it were the self-concealment and lassitude
[II: The Free Spirit] [1115] of a more refined uprightness; and above all, one espouses upon
[II: The Free Spirit] [1116] principle the cause AGAINST "youth."--A decade later, and one
[II: The Free Spirit] [1124] a child redounds to its parents, the retro-operating power of
[II: The Free Spirit] [1131] decide with regard to its worth: a great achievement as a whole,
[II: The Free Spirit] [1134] the belief in "origin," the mark of a period which may be
[II: The Free Spirit] [1139] wavering! To be sure, an ominous new superstition, a peculiar
[II: The Free Spirit] [1150] fundamental shifting of values, owing to a new self-consciousness
[II: The Free Spirit] [1152] on the threshold of a period which to begin with, would be
[II: The Free Spirit] [1159] more? In short, we believe that the intention is only a sign or
[II: The Free Spirit] [1160] symptom, which first requires an explanation--a sign, moreover,
[II: The Free Spirit] [1163] has been understood hitherto, as intention-morality, has been a
[II: The Free Spirit] [1164] prejudice, perhaps a prematureness or preliminariness, probably
[II: The Free Spirit] [1167] morality, in a certain sense even the self-mounting of morality--
[II: The Free Spirit] [1178] itself a good conscience. There is far too much witchery and
[II: The Free Spirit] [1190] which would fain allure us into surmises concerning a deceptive
[II: The Free Spirit] [1205] a distance, and other questions of the same description. The
[II: The Free Spirit] [1206] belief in "immediate certainties" is a MORAL NAIVETE which does
[II: The Free Spirit] [1208] "MERELY moral" men! Apart from morality, such belief is a folly
[II: The Free Spirit] [1210] ready distrust is regarded as the sign of a "bad character," and
[II: The Free Spirit] [1213] imprudent and saying: the philosopher has at length a RIGHT to
[II: The Free Spirit] [1220] a couple of pokes in the ribs ready for the blind rage with which
[II: The Free Spirit] [1222] nothing more than a moral prejudice that truth is worth more than
[II: The Free Spirit] [1234] say? Why might not the world WHICH CONCERNS US--be a fiction? And
[II: The Free Spirit] [1235] to any one who suggested: "But to a fiction belongs an
[II: The Free Spirit] [1238] permitted to be a little ironical towards the subject, just as
[II: The Free Spirit] [1251] "reality" but just that of our impulses--for thinking is only a
[II: The Free Spirit] [1256] world? I do not mean as an illusion, a "semblance," a
[II: The Free Spirit] [1259] themselves--as a more primitive form of the world of emotions, in
[II: The Free Spirit] [1260] which everything still lies locked in a mighty unity, which
[II: The Free Spirit] [1262] (naturally also, refines and debilitates)--as a kind of
[II: The Free Spirit] [1265] matter, are still synthetically united with one another--as a
[II: The Free Spirit] [1269] attempt to get along with a single one has not been pushed to its
[II: The Free Spirit] [1271] that is a morality of method which one may not repudiate
[II: The Free Spirit] [1282] inasmuch as a power operates therein, is not just the power of
[II: The Free Spirit] [1304] from a distance their own indignation and enthusiasm so long and
[II: The Free Spirit] [1306] INTERPRETATION), so a noble posterity might once more
[II: The Free Spirit] [1313] 39. Nobody will very readily regard a doctrine as true merely
[II: The Free Spirit] [1321] arguments. A thing could be TRUE, although it were in the highest
[II: The Free Spirit] [1323] constitution of existence might be such that one succumbed by a
[II: The Free Spirit] [1324] full knowledge of it--so that the strength of a mind might be
[II: The Free Spirit] [1330] a greater likelihood of success; not to speak of the wicked who
[II: The Free Spirit] [1331] are happy--a species about whom moralists are silent. Perhaps
[II: The Free Spirit] [1335] things easily, which are prized, and rightly prized in a learned
[II: The Free Spirit] [1339] furnishes a last feature of the portrait of the free-spirited
[II: The Free Spirit] [1343] sec, clair, sans illusion. Un banquier, qui a fait fortune, a une
[II: The Free Spirit] [1345] philosophie, c'est-a-dire pour voir clair dans ce qui est."
[II: The Free Spirit] [1348] things have a hatred even of figure and likeness. Should not the
[II: The Free Spirit] [1349] CONTRARY only be the right disguise for the shame of a God to go
[II: The Free Spirit] [1350] about in? A question worth asking!--it would be strange if some
[II: The Free Spirit] [1352] are proceedings of such a delicate nature that it is well to
[II: The Free Spirit] [1355] which nothing can be wiser than to take a stick and thrash the
[II: The Free Spirit] [1356] witness soundly: one thereby obscures his recollection. Many a
[II: The Free Spirit] [1360] ashamed: there is not only deceit behind a mask--there is so much
[II: The Free Spirit] [1361] goodness in craft. I could imagine that a man with something
[II: The Free Spirit] [1364] refinement of his shame requiring it to be so. A man who has
[II: The Free Spirit] [1369] his regained security. Such a hidden nature, which instinctively
[II: The Free Spirit] [1371] in evasion of communication, DESIRES and insists that a mask of
[II: The Free Spirit] [1374] day be opened to the fact that there is nevertheless a mask of
[II: The Free Spirit] [1376] needs a mask; nay, more, around every profound spirit there
[II: The Free Spirit] [1377] continually grows a mask, owing to the constantly false, that is
[II: The Free Spirit] [1387] a prison and also a recess. Not to cleave to a fatherland, be it
[II: The Free Spirit] [1389] difficult to detach one's heart from a victorious fatherland. Not
[II: The Free Spirit] [1390] to cleave to a sympathy, be it even for higher men, into whose
[II: The Free Spirit] [1392] Not to cleave to a science, though it tempt one with the most
[II: The Free Spirit] [1397] cleave to our own virtues, nor become as a whole a victim to any
[II: The Free Spirit] [1401] the virtue of liberality so far that it becomes a vice. One must
[II: The Free Spirit] [1404] 42. A new order of philosophers is appearing; I shall venture to
[II: The Free Spirit] [1405] baptize them by a name not without danger. As far as I understand
[II: The Free Spirit] [1407] their nature to WISH to remain something of a puzzle--these
[II: The Free Spirit] [1410] all only an attempt, or, if it be preferred, a temptation.
[II: The Free Spirit] [1419] has not easily a right to it"--such a philosopher of the future
[II: The Free Spirit] [1422] neighbour takes it into his mouth. And how could there be a
[II: The Free Spirit] [1438] from ourselves altogether a stupid old prejudice and
[II: The Free Spirit] [1439] misunderstanding, which, like a fog, has too long made the
[II: The Free Spirit] [1442] makes an abuse of this name a very narrow, prepossessed,
[II: The Free Spirit] [1455] existed--a notion which happily inverts the truth entirely! What
[II: The Free Spirit] [1481] every respect WHAT a spirit can free itself from, and WHERE
[II: The Free Spirit] [1496] inquisitive to a fault, investigators to the point of cruelty,
[III: The Religious Mood] [1526] the preordained hunting-domain for a born psychologist and lover
[III: The Religious Mood] [1527] of a "big hunt". But how often must he say despairingly to
[III: The Religious Mood] [1528] himself: "A single individual! alas, only a single individual!
[III: The Religious Mood] [1542] of homines religiosi, a person would perhaps himself have to
[III: The Religious Mood] [1552] that one has MUCH to do!--But a curiosity like mine is once for
[III: The Religious Mood] [1558] infrequently achieved in the midst of a skeptical and southernly
[III: The Religious Mood] [1562] faith is NOT that sincere, austere slave-faith by which perhaps a
[III: The Religious Mood] [1563] Luther or a Cromwell, or some other northern barbarian of the
[III: The Religious Mood] [1565] rather the faith of Pascal, which resembles in a terrible manner
[III: The Religious Mood] [1566] a continuous suicide of reason--a tough, long-lived, worm-like
[III: The Religious Mood] [1567] reason, which is not to be slain at once and with a single blow.
[III: The Religious Mood] [1572] this faith, which is adapted to a tender, many-sided, and very
[III: The Religious Mood] [1575] the habits of such a spirit resist the absurdissimum, in the form
[III: The Religious Mood] [1582] questionable as this formula: it promised a transvaluation of all
[III: The Religious Mood] [1612] type has there grown such a mass of absurdity and superstition,
[III: The Religious Mood] [1614] to philosophers--perhaps it is time to become just a little
[III: The Religious Mood] [1621] with which Schopenhauer made a start and became a philosopher.
[III: The Religious Mood] [1622] And thus it was a genuine Schopenhauerian consequence, that his
[III: The Religious Mood] [1631] as the "Salvation Army"--If it be a question, however, as to what
[III: The Religious Mood] [1637] here to be self-evident that a "bad man" was all at once turned
[III: The Religious Mood] [1638] into a "saint," a good man. The hitherto existing psychology was
[III: The Religious Mood] [1644] interpretation? A lack of philology?
[III: The Religious Mood] [1650] Protestants--namely, a sort of revolt against the spirit of the
[III: The Religious Mood] [1651] race, while with us it is rather a return to the spirit (or non-
[III: The Religious Mood] [1667] language of such a Renan appear, in whom every instant the merest
[III: The Religious Mood] [1683] EXCELLENCE!"--until in my later rage I even took a fancy to them,
[III: The Religious Mood] [1685] nice and such a distinction to have one's own antipodes!
[III: The Religious Mood] [1689] pours forth--it is a very superior kind of man who takes SUCH an
[III: The Religious Mood] [1700] nobility in bearing and desires. There is a feminine tenderness
[III: The Religious Mood] [1702] a UNIO MYSTICA ET PHYSICA, as in the case of Madame de Guyon. In
[III: The Religious Mood] [1703] many cases it appears, curiously enough, as the disguise of a
[III: The Religious Mood] [1706] canonized the woman in such a case.
[III: The Religious Mood] [1713] itself by such a subjugation; the strength of will, in which they
[III: The Religious Mood] [1717] saint suggested to them a suspicion: such an enormity of self-
[III: The Religious Mood] [1719] nothing--they have said, inquiringly. There is perhaps a reason
[III: The Religious Mood] [1722] interlocutors and visitors? In a word, the mighty ones of the
[III: The Religious Mood] [1723] world learned to have a new fear before him, they divined a new
[III: The Religious Mood] [1724] power, a strange, still unconquered enemy:--it was the "Will to
[III: The Religious Mood] [1735] be sure, he who is himself only a slender, tame house-animal, and
[III: The Religious Mood] [1736] knows only the wants of a house-animal (like our cultured people
[III: The Religious Mood] [1739] for the Old Testament is a touchstone with respect to "great" and
[III: The Religious Mood] [1743] it). To have bound up this New Testament (a kind of ROCOCO of
[III: The Religious Mood] [1754] have made out (by questioning and listening at a variety of
[III: The Religious Mood] [1764] of a criticism of the subject and predicate conception--that is
[III: The Religious Mood] [1772] which one MUST suppose a subject as cause. The attempt was then
[III: The Religious Mood] [1776] therefore, only a synthesis which has been MADE by thinking
[III: The Religious Mood] [1784] 55. There is a great ladder of religious cruelty, with many
[III: The Religious Mood] [1785] rounds; but three of these are the most important. Once on a time
[III: The Religious Mood] [1830] occasion for its exercise, something of a game, something for
[III: The Religious Mood] [1834] than a child's plaything or a child's pain seems to an old man;--
[III: The Religious Mood] [1840] semi-idleness, is necessary to a real religious life (alike for
[III: The Religious Mood] [1843] for the "coming of God"), I mean the idleness with a good
[III: The Religious Mood] [1852] a majority of those in whom laboriousness from generation to
[III: The Religious Mood] [1855] existence in the world with a kind of dull astonishment. They
[III: The Religious Mood] [1860] above all, it is not obvious to them whether it is a question of
[III: The Religious Mood] [1861] a new business or a new pleasure--for it is impossible, they say
[III: The Religious Mood] [1866] so many things are done--with a patient and unassuming
[III: The Religious Mood] [1868] too much apart and outside to feel even the necessity for a FOR
[III: The Religious Mood] [1878] necessary for a German scholar to take the problem of religion
[III: The Religious Mood] [1881] conscience) inclines him to a lofty and almost charitable
[III: The Religious Mood] [1883] a slight disdain for the "uncleanliness" of spirit which he takes
[III: The Religious Mood] [1887] bringing himself to a respectful seriousness, and to a certain
[III: The Religious Mood] [1903] certainty with which his instinct treats the religious man as a
[III: The Religious Mood] [1912] lightsome, and false. Here and there one finds a passionate and
[III: The Religious Mood] [1925] fasten their teeth into a religious interpretation of existence:
[III: The Religious Mood] [1943] delicacy, its gram of salt and sprinkling of ambergris from a
[III: The Religious Mood] [1946] express such a delicate matter, let him for all time be holy and
[III: The Religious Mood] [1960] judgment and skill of a ruling race is incorporated, religion is
[III: The Religious Mood] [1962] authority--as a bond which binds rulers and subjects in common,
[III: The Religious Mood] [1966] virtue of superior spirituality they should incline to a more
[III: The Religious Mood] [1969] members of an order), religion itself may be used as a means for
[III: The Religious Mood] [1973] this fact. With the help of a religious organization, they
[III: The Religious Mood] [1976] outside, as men with a higher and super-regal mission. At the
[III: The Religious Mood] [1986] educating and ennobling a race which seeks to rise above its
[III: The Religious Mood] [1999] philosophy usually operates upon sufferers of a higher order, in
[III: The Religious Mood] [2000] a refreshing and refining manner, almost TURNING suffering TO
[III: The Religious Mood] [2004] piety to a seemingly higher order of things, and thereby to
[III: The Religious Mood] [2014] wish to be the final end, and not a means along with other means.
[III: The Religious Mood] [2015] Among men, as among all other animals, there is a surplus of
[III: The Religious Mood] [2020] exception. But worse still. The higher the type a man represents,
[III: The Religious Mood] [2030] always in favour of those who suffer from life as from a disease,
[III: The Religious Mood] [2036] a general appreciation of them--are among the principal causes
[III: The Religious Mood] [2037] which have kept the type of "man" upon a lower level--they have
[III: The Religious Mood] [2043] courage to the oppressed and despairing, a staff and support to
[III: The Religious Mood] [2047] systematically in that fashion, and with a good conscience, for
[III: The Religious Mood] [2066] order to make a SUBLIME ABORTION of man? He, however, who, with
[III: The Religious Mood] [2072] presumptuous pitiful bunglers, what have you done! Was that a
[III: The Religious Mood] [2083] God," have hitherto swayed the destiny of Europe; until at last a
[III: The Religious Mood] [2084] dwarfed, almost ludicrous species has been produced, a gregarious
[IV: Apophthegms and Interludes] [2094] 63. He who is a thorough teacher takes things seriously--and even
[IV: Apophthegms and Interludes] [2107] 66. The tendency of a person to allow himself to be degraded,
[IV: Apophthegms and Interludes] [2108] robbed, deceived, and exploited might be the diffidence of a God
[IV: Apophthegms and Interludes] [2111] 67. Love to one only is a barbarity, for it is exercised at the
[IV: Apophthegms and Interludes] [2121] 70. If a man has character, he has also his typical experience,
[IV: Apophthegms and Interludes] [2132] 73A. Many a peacock hides his tail from every eye--and calls it
[IV: Apophthegms and Interludes] [2135] 74. A man of genius is unbearable, unless he possess at least two
[IV: Apophthegms and Interludes] [2138] 75. The degree and nature of a man's sensuality extends to the
[IV: Apophthegms and Interludes] [2143] 77. With his principles a man seeks either to dominate, or
[IV: Apophthegms and Interludes] [2149] thereby, as a despiser.
[IV: Apophthegms and Interludes] [2151] 79. A soul which knows that it is loved, but does not itself
[IV: Apophthegms and Interludes] [2154] 80. A thing that is explained ceases to concern us--What did the
[IV: Apophthegms and Interludes] [2202] that account a great deal too much contempt of men.
[IV: Apophthegms and Interludes] [2205] seriousness that one had as a child at play.
[IV: Apophthegms and Interludes] [2207] 95. To be ashamed of one's immorality is a step on the ladder at
[IV: Apophthegms and Interludes] [2213] 97. What? A great man? I always see merely the play-actor of his
[IV: Apophthegms and Interludes] [2225] 101. A discerning one might easily regard himself at present as
[IV: Apophthegms and Interludes] [2246] 107. A sign of strong character, when once the resolution has
[IV: Apophthegms and Interludes] [2248] Occasionally, therefore, a will to stupidity.
[IV: Apophthegms and Interludes] [2250] 108. There is no such thing as moral phenomena, but only a moral
[IV: Apophthegms and Interludes] [2256] 110. The advocates of a criminal are seldom artists enough to
[IV: Apophthegms and Interludes] [2293] 121. It is a curious thing that God learned Greek when he wished
[IV: Apophthegms and Interludes] [2303] it. A parable.
[IV: Apophthegms and Interludes] [2308] 126. A nation is a detour of nature to arrive at six or seven
[IV: Apophthegms and Interludes] [2322] 130. What a person IS begins to betray itself when his talent
[IV: Apophthegms and Interludes] [2324] an adornment; an adornment is also a concealment.
[IV: Apophthegms and Interludes] [2341] 135. Pharisaism is not a deterioration of the good man; a
[IV: Apophthegms and Interludes] [2346] seeks some one whom he can assist: a good conversation thus
[IV: Apophthegms and Interludes] [2350] mistakes of opposite kinds: in a remarkable scholar one not
[IV: Apophthegms and Interludes] [2351] infrequently finds a mediocre man; and often, even in a mediocre
[IV: Apophthegms and Interludes] [2352] artist, one finds a very remarkable man.
[IV: Apophthegms and Interludes] [2360] 140. ADVICE AS A RIDDLE.--"If the band is not to break, bite it
[IV: Apophthegms and Interludes] [2364] himself for a God.
[IV: Apophthegms and Interludes] [2373] 144. When a woman has scholarly inclinations there is generally
[IV: Apophthegms and Interludes] [2375] conduces to a certain virility of taste; man, indeed, if I may
[IV: Apophthegms and Interludes] [2383] thereby become a monster. And if thou gaze long into an abyss,
[IV: Apophthegms and Interludes] [2389] 148. To seduce their neighbour to a favourable opinion, and
[IV: Apophthegms and Interludes] [2397] 150. Around the hero everything becomes a tragedy; around the
[IV: Apophthegms and Interludes] [2398] demigod everything becomes a satyr-play; and around God
[IV: Apophthegms and Interludes] [2399] everything becomes--what? perhaps a "world"?
[IV: Apophthegms and Interludes] [2401] 151. It is not enough to possess a talent: one must also have
[IV: Apophthegms and Interludes] [2419] 157. The thought of suicide is a great consolation: by means of
[IV: Apophthegms and Interludes] [2420] it one gets successfully through many a bad night.
[IV: Apophthegms and Interludes] [2437] 163. Love brings to light the noble and hidden qualities of a
[IV: Apophthegms and Interludes] [2445] 165. IN SIGHT OF EVERY PARTY.--A shepherd has always need of a
[IV: Apophthegms and Interludes] [2446] bell-wether--or he has himself to be a wether occasionally.
[IV: Apophthegms and Interludes] [2451] 167. To vigorous men intimacy is a matter of shame--and something
[IV: Apophthegms and Interludes] [2457] 169. To talk much about oneself may also be a means of concealing
[IV: Apophthegms and Interludes] [2462] 171. Pity has an almost ludicrous effect on a man of knowledge,
[IV: Apophthegms and Interludes] [2463] like tender hands on a Cyclops.
[IV: Apophthegms and Interludes] [2472] 174. Ye Utilitarians--ye, too, love the UTILE only as a VEHICLE
[IV: Apophthegms and Interludes] [2484] 178. One does not believe in the follies of clever men: what a
[IV: Apophthegms and Interludes] [2491] faith in a cause.
[IV: Apophthegms and Interludes] [2501] 184. There is a haughtiness of kindness which has the appearance
[IV: Apophthegms and Interludes] [2504] 185. "I dislike him."--Why?--"I am not a match for him."--Did any
[V: The Natural History of Morals] [2517] becomes incarnate and obvious in the very person of a moralist.
[V: The Natural History of Morals] [2520] GOOD taste,--which is always a foretaste of more modest
[V: The Natural History of Morals] [2522] still necessary here for a long time, WHAT is alone proper for
[V: The Natural History of Morals] [2526] live, grow, propagate, and perish--and perhaps attempts to give a
[V: The Natural History of Morals] [2528] crystallizations--as preparation for a THEORY OF TYPES of
[V: The Natural History of Morals] [2530] All the philosophers, with a pedantic and ridiculous seriousness,
[V: The Natural History of Morals] [2533] morality as a science: they wanted to GIVE A BASIC to morality--
[V: The Natural History of Morals] [2535] a basis; morality itself, however, has been regarded as something
[V: The Natural History of Morals] [2537] insignificant problem--left in dust and decay--of a description
[V: The Natural History of Morals] [2547] morals--problems which only disclose themselves by a comparison
[V: The Natural History of Morals] [2551] problematic there! That which philosophers called "giving a basis
[V: The Natural History of Morals] [2552] to morality," and endeavoured to realize, has, when seen in a
[V: The Natural History of Morals] [2553] right light, proved merely a learned form of good FAITH in
[V: The Natural History of Morals] [2554] prevailing morality, a new means of its EXPRESSION, consequently
[V: The Natural History of Morals] [2555] just a matter-of-fact within the sphere of a definite morality,
[V: The Natural History of Morals] [2556] yea, in its ultimate motive, a sort of denial that it is LAWFUL
[V: The Natural History of Morals] [2561] your conclusions concerning the scientificness of a "Science"
[V: The Natural History of Morals] [2565] Morality, translated by Arthur B. Bullock, M.A. (1903).] "the
[V: The Natural History of Morals] [2574] and sentimental this proposition is, in a world whose essence is
[V: The Natural History of Morals] [2575] Will to Power, may be reminded that Schopenhauer, although a
[V: The Natural History of Morals] [2577] one may read about the matter in his biography. A question by the
[V: The Natural History of Morals] [2578] way: a pessimist, a repudiator of God and of the world, who MAKES
[V: The Natural History of Morals] [2579] A HALT at morality--who assents to morality, and plays the flute
[V: The Natural History of Morals] [2580] to laede-neminem morals, what? Is that really--a pessimist?
[V: The Natural History of Morals] [2582] 187. Apart from the value of such assertions as "there is a
[V: The Natural History of Morals] [2592] forgotten, many a moralist would like to exercise power and
[V: The Natural History of Morals] [2597] only a SIGN-LANGUAGE OF THE EMOTIONS.
[V: The Natural History of Morals] [2599] 188. In contrast to laisser-aller, every system of morals is a
[V: The Natural History of Morals] [2604] morals, is that it is a long constraint. In order to understand
[V: The Natural History of Morals] [2611] "for the sake of a folly," as utilitarian bunglers say, and
[V: The Natural History of Morals] [2625] how strictly and delicately he then obeys a thousand laws, which,
[V: The Natural History of Morals] [2638] rules of a church or a court, or conformable to Aristotelian
[V: The Natural History of Morals] [2640] that happened according to a Christian scheme, and in every
[V: The Natural History of Morals] [2665] OF PERSPECTIVES, and thus, in a certain sense, that stupidity is
[V: The Natural History of Morals] [2666] a condition of life and development. "Thou must obey some one,
[V: The Natural History of Morals] [2667] and for a long time; OTHERWISE thou wilt come to grief, and lose
[V: The Natural History of Morals] [2675] 189. Industrious races find it a great hardship to be idle: it
[V: The Natural History of Morals] [2676] was a master stroke of ENGLISH instinct to hallow and begloom
[V: The Natural History of Morals] [2678] hankers for his week--and work-day again:--as a kind of cleverly
[V: The Natural History of Morals] [2685] hunger anew. Viewed from a higher standpoint, whole generations
[V: The Natural History of Morals] [2690] certain philosophical sects likewise admit of a similar
[V: The Natural History of Morals] [2693] Aphrodisiacal odours).--Here also is a hint for the explanation
[V: The Natural History of Morals] [2716] lifted the entire Socrates out of the street, as a popular theme
[V: The Natural History of Morals] [2726] according to motives, according to a "Why," that is to say, in
[V: The Natural History of Morals] [2730] following, of course, the taste of his talent--that of a
[V: The Natural History of Morals] [2744] point that he was satisfied with a kind of self-outwitting: in
[V: The Natural History of Morals] [2748] of all his strength--the greatest strength a philosopher had ever
[V: The Natural History of Morals] [2756] who recognized only the authority of reason: but reason is only a
[V: The Natural History of Morals] [2759] 192. Whoever has followed the history of a single science, finds
[V: The Natural History of Morals] [2760] in its development a clue to the understanding of the oldest and
[V: The Natural History of Morals] [2766] find it easier on a given occasion to produce a picture already
[V: The Natural History of Morals] [2777] the passive emotion of indolence.--As little as a reader nowadays
[V: The Natural History of Morals] [2778] reads all the single words (not to speak of syllables) of a page
[V: The Natural History of Morals] [2781] little do we see a tree correctly and completely in respect to
[V: The Natural History of Morals] [2783] easier to fancy the chance of a tree. Even in the midst of the
[V: The Natural History of Morals] [2797] Probably the person put on quite a different expression, or none
[V: The Natural History of Morals] [2804] richer or poorer, we have a requirement more or less, and
[V: The Natural History of Morals] [2810] happiness; such a person, who believes that on the slightest
[V: The Natural History of Morals] [2812] knows the sensation of a certain divine levity, an "upwards"
[V: The Natural History of Morals] [2813] without effort or constraint, a "downwards" without descending or
[V: The Natural History of Morals] [2827] much more in what they regard as actually HAVING and POSSESSING a
[V: The Natural History of Morals] [2828] desirable thing. As regards a woman, for instance, the control
[V: The Natural History of Morals] [2831] man; another with a more suspicious and ambitious thirst for
[V: The Natural History of Morals] [2836] only THEN does he look upon her as "possessed." A third, however,
[V: The Natural History of Morals] [2839] up everything for him, does not perhaps do so for a phantom of
[V: The Natural History of Morals] [2846] spirituality. One man would like to possess a nation, and he
[V: The Natural History of Morals] [2848] his purpose. Another, with a more refined thirst for possession,
[V: The Natural History of Morals] [2850] possess"--he is irritated and impatient at the idea that a mask
[V: The Natural History of Morals] [2858] these conceits, they take control of the needy as a property,
[V: The Natural History of Morals] [2859] just as in general they are charitable and helpful out of a
[V: The Natural History of Morals] [2870] individual an unobjectionable opportunity for a new possession.
[V: The Natural History of Morals] [2873] 195. The Jews--a people "born for slavery," as Tacitus and the
[V: The Natural History of Morals] [2877] life on earth obtained a new and dangerous charm for a couple of
[V: The Natural History of Morals] [2880] first time coined the word "world" as a term of reproach. In this
[V: The Natural History of Morals] [2894] misunderstood, so long as one seeks a "morbidness" in the
[V: The Natural History of Morals] [2897] moralists have done hitherto. Does it not seem that there is a
[V: The Natural History of Morals] [2905] 198. All the systems of morals which address themselves with a
[V: The Natural History of Morals] [2930] of morals; or even morality as the enjoyment of the emotions in a
[V: The Natural History of Morals] [2943] tribes, peoples, states, churches), and always a great number who
[V: The Natural History of Morals] [2948] as a kind of FORMAL CONSCIENCE which gives the command "Thou
[V: The Natural History of Morals] [2951] itself and to fill its form with a content, according to its
[V: The Natural History of Morals] [2962] altogether, or they will suffer inwardly from a bad conscience,
[V: The Natural History of Morals] [2963] and will have to impose a deception on themselves in the first
[V: The Natural History of Morals] [2983] spite of all, what a blessing, what a deliverance from a weight
[V: The Natural History of Morals] [2992] one another, who has the inheritance of a diversified descent in
[V: The Natural History of Morals] [2995] and are seldom at peace--such a man of late culture and broken
[V: The Natural History of Morals] [2996] lights, will, on an average, be a weak man. His fundamental
[V: The Natural History of Morals] [2998] happiness appears to him in the character of a soothing medicine
[V: The Natural History of Morals] [3003] was himself such a man.--Should, however, the contrariety and
[V: The Natural History of Morals] [3007] and indoctrinated into them a proper mastery and subtlety for
[V: The Natural History of Morals] [3025] to one's neighbour." Granted even that there is already a little
[V: The Natural History of Morals] [3032] valuations--they are still ULTRA-MORAL. A sympathetic action, for
[V: The Natural History of Morals] [3034] the best period of the Romans; and should it be praised, a sort
[V: The Natural History of Morals] [3038] After all, "love to our neighbour" is always a secondary matter,
[V: The Natural History of Morals] [3056] opinion, a condition, an emotion, a disposition, or an endowment--
[V: The Natural History of Morals] [3066] everything that elevates the individual above the herd, and is a
[V: The Natural History of Morals] [3073] justice, begins to disturb the conscience, a lofty and rigorous
[V: The Natural History of Morals] [3076] There is a point of diseased mellowness and effeminacy in the
[V: The Natural History of Morals] [3096] 202. Let us at once say again what we have already said a hundred
[V: The Natural History of Morals] [3100] animals, but it will be accounted to us almost a CRIME, that it
[V: The Natural History of Morals] [3121] HIGHER moralities, are or should be possible. Against such a
[V: The Natural History of Morals] [3122] "possibility," against such a "should be," however, this morality
[V: The Natural History of Morals] [3125] Indeed, with the help of a religion which has humoured and
[V: The Natural History of Morals] [3127] have reached such a point that we always find a more visible
[V: The Natural History of Morals] [3138] visionaries who call themselves Socialists and want a "free
[V: The Natural History of Morals] [3142] the notions "master" and "servant"--ni dieu ni maitre, says a
[V: The Natural History of Morals] [3147] punitive justice (as though it were a violation of the weak,
[V: The Natural History of Morals] [3152] to a democratic age); altogether at one in the cry and impatience
[V: The Natural History of Morals] [3156] under the spell of which Europe seems to be threatened with a new
[V: The Natural History of Morals] [3165] 203. We, who hold a different belief--we, who regard the
[V: The Natural History of Morals] [3166] democratic movement, not only as a degenerating form of political
[V: The Natural History of Morals] [3167] organization, but as equivalent to a degenerating, a waning type
[V: The Natural History of Morals] [3180] only its last form)--for that purpose a new type of philosopher
[V: The Natural History of Morals] [3187] the presumptive methods and tests by virtue of which a soul
[V: The Natural History of Morals] [3188] should grow up to such an elevation and power as to feel a
[V: The Natural History of Morals] [3189] CONSTRAINT to these tasks; a transvaluation of values, under the
[V: The Natural History of Morals] [3190] new pressure and hammer of which a conscience should be steeled
[V: The Natural History of Morals] [3191] and a heart transformed into brass, so as to bear the weight of
[V: The Natural History of Morals] [3202] played its game in respect to the future of mankind--a game in
[V: The Natural History of Morals] [3203] which neither the hand, nor even a "finger of God" has
[V: The Natural History of Morals] [3208] a glance all that could still BE MADE OUT OF MAN through a
[V: The Natural History of Morals] [3220] (or as they call it, to a man of "free society"), this
[V: The Natural History of Morals] [3221] brutalizing of man into a pigmy with equal rights and claims, is
[V: The Natural History of Morals] [3224] rest of mankind--and perhaps also a new MISSION!
[VI: We Scholars] [3256] the memory of a scientific man, if you please!--teems with the
[VI: We Scholars] [3264] industrious worker who had got a scent of OTIUM and refined
[VI: We Scholars] [3268] in philosophy but a series of REFUTED systems, and an extravagant
[VI: We Scholars] [3278] philosophers having been got rid of--the result being a general
[VI: We Scholars] [3284] been an elevation and a divining refinement of the HISTORICAL
[VI: We Scholars] [3296] of a better family and origin, in view of such representatives of
[VI: We Scholars] [3302] "realists," or "positivists," which is calculated to implant a
[VI: We Scholars] [3303] dangerous distrust in the soul of a young and ambitious scholar
[VI: We Scholars] [3308] without having a right to the "more" and its responsibility--and
[VI: We Scholars] [3316] pity Philosophy reduced to a "theory of knowledge," no more in
[VI: We Scholars] [3317] fact than a diffident science of epochs and doctrine of
[VI: We Scholars] [3318] forbearance a philosophy that never even gets beyond the
[VI: We Scholars] [3321] that awakens pity. How could such a philosophy--RULE!
[VI: We Scholars] [3328] tired even as a learner, or will attach himself somewhere and
[VI: We Scholars] [3336] and linger on the way, he dreads the temptation to become a
[VI: We Scholars] [3337] dilettante, a millepede, a milleantenna, he knows too well that
[VI: We Scholars] [3338] as a discerner, one who has lost his self-respect no longer
[VI: We Scholars] [3339] commands, no longer LEADS, unless he should aspire to become a
[VI: We Scholars] [3340] great play-actor, a philosophical Cagliostro and spiritual rat-
[VI: We Scholars] [3341] catcher--in short, a misleader. This is in the last instance a
[VI: We Scholars] [3342] question of taste, if it has not really been a question of
[VI: We Scholars] [3344] there is also the fact that he demands from himself a verdict, a
[VI: We Scholars] [3355] because he lives "wisely," or "as a philosopher," it hardly means
[VI: We Scholars] [3357] the populace to be a kind of flight, a means and artifice for
[VI: We Scholars] [3358] withdrawing successfully from a bad game; but the GENUINE
[VI: We Scholars] [3361] feels the obligation and burden of a hundred attempts and
[VI: We Scholars] [3365] 206. In relation to the genius, that is to say, a being who
[VI: We Scholars] [3374] examine more closely: what is the scientific man? Firstly, a
[VI: We Scholars] [3376] say, a non-ruling, non-authoritative, and non-self-sufficient
[VI: We Scholars] [3383] recognition and recognisability), the sunshine of a good name,
[VI: We Scholars] [3389] and has a lynx-eye for the weak points in those natures to whose
[VI: We Scholars] [3393] his eye is then like a smooth and irresponsive lake, which is no
[VI: We Scholars] [3395] thing of which a scholar is capable results from the instinct of
[VI: We Scholars] [3407] caution even with regard to one's gratitude, and put a stop to
[VI: We Scholars] [3415] in whom the scientific instinct blossoms forth fully after a
[VI: We Scholars] [3419] he is a MIRROR--he is no "purpose in himself" The objective man
[VI: We Scholars] [3420] is in truth a mirror accustomed to prostration before everything
[VI: We Scholars] [3452] his hatred is artificial, and rather UNN TOUR DE FORCE, a slight
[VI: We Scholars] [3459] PRESQUE! Neither is he a model man; he does not go in advance of
[VI: We Scholars] [3465] been overlooked--he is an instrument, something of a slave,
[VI: We Scholars] [3467] himself--PRESQUE RIEN! The objective man is an instrument, a
[VI: We Scholars] [3472] and still less a commencement, an engendering, or primary cause,
[VI: We Scholars] [3474] but rather only a soft, inflated, delicate, movable potter's-
[VI: We Scholars] [3476] "shape" itself thereto--for the most part a man without frame and
[VI: We Scholars] [3477] content, a "selfless" man. Consequently, also, nothing for women,
[VI: We Scholars] [3480] 208. When a philosopher nowadays makes known that he is not a
[VI: We Scholars] [3488] threatening sound in the distance, as if a new kind of explosive
[VI: We Scholars] [3489] were being tried somewhere, a dynamite of the spirit, perhaps a
[VI: We Scholars] [3490] newly discovered Russian NIHILINE, a pessimism BONAE VOLUNTATIS,
[VI: We Scholars] [3492] PRACTISES denial. Against this kind of "good-will"--a will to the
[VI: We Scholars] [3499] of repose, and almost as a kind of safety police; "this
[VI: We Scholars] [3504] like a bite thereby. Yea! and Nay!--they seem to him opposed to
[VI: We Scholars] [3505] morality; he loves, on the contrary, to make a festival to his
[VI: We Scholars] [3506] virtue by a noble aloofness, while perhaps he says with
[VI: We Scholars] [3516] too, is a Circe, and Circe, too, was a philosopher."--Thus does a
[VI: We Scholars] [3518] For skepticism is the most spiritual expression of a certain
[VI: We Scholars] [3532] will" even in their dreams Our present-day Europe, the scene of a
[VI: We Scholars] [3533] senseless, precipitate attempt at a radical blending of classes,
[VI: We Scholars] [3537] sometimes with gloomy aspect, like a cloud over-charged with
[VI: We Scholars] [3552] that the will is most infirm, and France, which has always had a
[VI: We Scholars] [3557] power to will and to persist, moreover, in a resolution, is
[VI: We Scholars] [3579] of a new caste to rule over the Continent, a persistent, dreadful
[VI: We Scholars] [3583] finally be brought to a close. The time for petty politics is
[VI: We Scholars] [3590] preliminarily merely by a parable, which the lovers of German
[VI: We Scholars] [3593] being a military and skeptical genius--and therewith, in reality,
[VI: We Scholars] [3597] was then lacking in Germany, the want of which was a hundred
[VI: We Scholars] [3600] the anxiety of a profound instinct. MEN WERE LACKING; and he
[VI: We Scholars] [3606] spider skepticism; he suspected the incurable wretchedness of a
[VI: We Scholars] [3607] heart no longer hard enough either for evil or good, and of a
[VI: We Scholars] [3612] melancholy of a will condemned to solitude?--the skepticism of
[VI: We Scholars] [3618] spirit a dangerous liberty, but it keeps strict guard over the
[VI: We Scholars] [3619] heart. It is the GERMAN form of skepticism, which, as a continued
[VI: We Scholars] [3621] Europe for a considerable time under the dominion of the German
[VI: We Scholars] [3626] dissolution), a NEW conception of the German spirit gradually
[VI: We Scholars] [3636] without a shudder. But if one would realize how characteristic is
[VI: We Scholars] [3640] is not so very long ago that a masculinized woman could dare,
[VI: We Scholars] [3646] HOMME!"--that was as much as to say "But this is a MAN! And I
[VI: We Scholars] [3647] only expected to see a German!"
[VI: We Scholars] [3658] experiments in a new, and perhaps wider and more dangerous sense?
[VI: We Scholars] [3661] of a democratic century can approve of?--There is no doubt these
[VI: We Scholars] [3665] conscious employment of a unity of method, the wary courage, the
[VI: We Scholars] [3667] they will avow among themselves a DELIGHT in denial and
[VI: We Scholars] [3668] dissection, and a certain considerate cruelty, which knows how to
[VI: We Scholars] [3679] will not only have a smile, but a genuine disgust for all that is
[VI: We Scholars] [3689] they may even make a display thereof as their special adornment--
[VI: We Scholars] [3701] Even the great Chinaman of Konigsberg was only a great critic.
[VI: We Scholars] [3715] that he may BE ABLE with a variety of eyes and consciences to
[VI: We Scholars] [3716] look from a height to any distance, from a depth up to any
[VI: We Scholars] [3717] height, from a nook into any expanse. But all these are only
[VI: We Scholars] [3723] creations of value, which have become prevalent, and are for a
[VI: We Scholars] [3735] of the past--they grasp at the future with a creative hand, and
[VI: We Scholars] [3736] whatever is and was, becomes for them thereby a means, an
[VI: We Scholars] [3737] instrument, and a hammer. Their "knowing" is CREATING, their
[VI: We Scholars] [3738] creating is a law-giving, their will to truth is--WILL TO POWER.
[VI: We Scholars] [3743] 212. It is always more obvious to me that the philosopher, as a
[VI: We Scholars] [3755] own secret; it has been for the sake of a NEW greatness of man, a
[VI: We Scholars] [3761] YOU are least at home" In the face of a world of "modern ideas,"
[VI: We Scholars] [3762] which would like to confine every one in a corner, in a
[VI: We Scholars] [3763] "specialty," a philosopher, if there could be philosophers
[VI: We Scholars] [3768] a man could bear and take upon himself, according to the EXTENT
[VI: We Scholars] [3769] to which a man could stretch his responsibility Nowadays the
[VI: We Scholars] [3775] good a right as the opposite doctrine, with its ideal of a silly,
[VI: We Scholars] [3787] into the flesh and heart of the "noble," with a look that said
[VI: We Scholars] [3807] 213. It is difficult to learn what a philosopher is, because it
[VI: We Scholars] [3815] a bold, exuberant spirituality which runs at presto pace, and a
[VI: We Scholars] [3820] troublesome, as a painful compulsory obedience and state of
[VI: We Scholars] [3822] and hesitating, almost as a trouble, and often enough as "worthy
[VI: We Scholars] [3825] to take a matter "seriously," "arduously"--that is one and the
[VI: We Scholars] [3827] Artists have here perhaps a finer intuition; they who know only
[VI: We Scholars] [3833] fine, a gradation of rank in psychical states, to which the
[VI: We Scholars] [3844] heads thereon. People have always to be born to a high station,
[VI: We Scholars] [3845] or, more definitely, they have to be BRED for it: a person has
[VI: We Scholars] [3846] only a right to philosophy--taking the word in its higher
[VII: Our Virtues] [3870] and also at a little distance from us. We Europeans of the day
[VII: Our Virtues] [3894] of different colours shine around a single planet, now with red
[VII: Our Virtues] [3903] takes place thousands of times at present on a large and small
[VII: Our Virtues] [3920] moral discernment! They never forgive us if they have once made a
[VII: Our Virtues] [3933] recommend for a change something else for a pleasure--namely, the
[VII: Our Virtues] [3936] perform, the subtle, barbed, Jesuitical astuteness, which is a
[VII: Our Virtues] [3939] understanding of its victims:--a repeated proof that "instinct" is
[VII: Our Virtues] [3943] there you have a spectacle fit for Gods and godlike malignity! Or,
[VII: Our Virtues] [3949] less so, it is also a kind of indemnity for their being badly
[VII: Our Virtues] [3952] are glad in their inmost heart that there is a standard according
[VII: Our Virtues] [3957] atheism are found. If any one were to say to them "A lofty
[VII: Our Virtues] [3959] respectability of a merely moral man"--it would make them
[VII: Our Virtues] [3962] the ultimate product of moral qualities, that it is a synthesis
[VII: Our Virtues] [3965] perhaps during a whole series of generations, that lofty
[VII: Our Virtues] [3983] who could give this popular astonishment a seductive and
[VII: Our Virtues] [3994] feel himself "more." But this is a realm of questions and answers
[VII: Our Virtues] [3995] in which a more fastidious spirit does not like to stay: for here
[VII: Our Virtues] [3997] answer. And after all, truth is a woman; one must not use force
[VII: Our Virtues] [4000] 221. "It sometimes happens," said a moralistic pedant and trifle-
[VII: Our Virtues] [4002] however, because he is unselfish, but because I think he has a
[VII: Our Virtues] [4005] instance, in a person created and destined for command, self-
[VII: Our Virtues] [4011] under the mask of philanthropy--and precisely a seduction and
[VII: Our Virtues] [4020] the right if one wishes to have the laughers on ONE'S OWN side; a
[VII: Our Virtues] [4027] (as to all preachers), he will hear a hoarse, groaning, genuine
[VII: Our Virtues] [4029] uglifying of Europe, which has been on the increase for a century
[VII: Our Virtues] [4031] in a thoughtful letter of Galiani to Madame d'Epinay)--IF IT IS
[VII: Our Virtues] [4037] 223. The hybrid European--a tolerably ugly plebeian, taken all in
[VII: Our Virtues] [4038] all--absolutely requires a costume: he needs history as a
[VII: Our Virtues] [4048] and again a new sample of the past or of the foreign is tested,
[VII: Our Virtues] [4052] are prepared as no other age has ever been for a carnival in the
[VII: Our Virtues] [4059] nothing else of the present have a future, our laughter itself
[VII: Our Virtues] [4060] may have a future!
[VII: Our Virtues] [4063] the order of rank of the valuations according to which a people,
[VII: Our Virtues] [4064] a community, or an individual has lived, the "divining instinct"
[VII: Our Virtues] [4075] our instincts now run back in all directions, we ourselves are a
[VII: Our Virtues] [4078] in desire, we have secret access everywhere, such as a noble age
[VII: Our Virtues] [4096] distinguished and self-sufficing culture to avow a new desire, a
[VII: Our Virtues] [4107] most delicate, the most coarse, and the most artificial, with a
[VII: Our Virtues] [4108] secret confidence and cordiality; we enjoy it as a refinement of
[VII: Our Virtues] [4131] there: those moments and marvelous experiences when a great power
[VII: Our Virtues] [4132] has voluntarily come to a halt before the boundless and
[VII: Our Virtues] [4133] infinite,--when a super-abundance of refined delight has been
[VII: Our Virtues] [4134] enjoyed by a sudden checking and petrifying, by standing firmly
[VII: Our Virtues] [4155] after power--they call it "freedom." OUR sympathy is a loftier
[VII: Our Virtues] [4160] want, if possible--and there is not a more foolish "if possible"
[VII: Our Virtues] [4163] been! Well-being, as you understand it--is certainly not a goal;
[VII: Our Virtues] [4164] it seems to us an END; a condition which at once renders man
[VII: Our Virtues] [4192] world of delicate command and delicate obedience, a world of
[VII: Our Virtues] [4195] familiar curiosity! We are woven into a strong net and garment of
[VII: Our Virtues] [4208] day overspread like a gilded, blue, mocking twilight this aging
[VII: Our Virtues] [4226] (It is a question of names.) And how many spirits we harbour? Our
[VII: Our Virtues] [4232] saints and bores! Is not life a hundred times too short for us--
[VII: Our Virtues] [4247] conducted in a dangerous, captious, and ensnaring manner--that
[VII: Our Virtues] [4250] and respectably they stalk on, stalk along (a Homeric metaphor
[VII: Our Virtues] [4253] (no, he was not a dangerous man, Helvetius, CE SENATEUR
[VII: Our Virtues] [4255] nothing of the nature of a finer turning or better expression of
[VII: Our Virtues] [4256] an old thought, not even a proper history of what has been
[VII: Our Virtues] [4263] scientific spirit; moreover, there is not absent from them a
[VII: Our Virtues] [4264] secret struggle with the pangs of conscience, from which a race
[VII: Our Virtues] [4266] tinkering with morals. (Is not a moralist the opposite of a
[VII: Our Virtues] [4267] Puritan? That is to say, as a thinker who regards morality as
[VII: Our Virtues] [4268] questionable, as worthy of interrogation, in short, as a problem?
[VII: Our Virtues] [4275] and FASHION (and in the highest instance, a seat in Parliament),
[VII: Our Virtues] [4283] grasped, but is only a nostrum,--that what is fair to one MAY NOT
[VII: Our Virtues] [4285] for all is really a detriment to higher men, in short, that there
[VII: Our Virtues] [4286] is a DISTINCTION OF RANK between man and man, and consequently
[VII: Our Virtues] [4310] something when I allow such a truth to escape; let others capture
[VII: Our Virtues] [4331] suburbs who has a homesickness for bloody revolutions, the
[VII: Our Virtues] [4352] love, and adore; indeed, every instance of taking a thing
[VII: Our Virtues] [4353] profoundly and fundamentally, is a violation, an intentional
[VII: Our Virtues] [4356] every desire for knowledge there is a drop of cruelty.
[VII: Our Virtues] [4358] 230. Perhaps what I have said here about a "fundamental will of
[VII: Our Virtues] [4360] be allowed a word of explanation.--That imperious something which
[VII: Our Virtues] [4362] and externally, and to feel itself master; it has the will of a
[VII: Our Virtues] [4363] multiplicity for a simplicity, a binding, taming, imperious, and
[VII: Our Virtues] [4367] appropriate foreign elements reveals itself in a strong tendency
[VII: Our Virtues] [4377] of the spirit, a suddenly adopted preference of ignorance, of
[VII: Our Virtues] [4378] arbitrary shutting out, a closing of windows, an inner denial of
[VII: Our Virtues] [4379] this or that, a prohibition to approach, a sort of defensive
[VII: Our Virtues] [4380] attitude against much that is knowable, a contentment with
[VII: Our Virtues] [4384] to speak figuratively (and in fact "the spirit" resembles a
[VII: Our Virtues] [4387] a waggish suspicion that it is NOT so and so, but is only allowed
[VII: Our Virtues] [4388] to pass as such), a delight in uncertainty and ambiguity, an
[VII: Our Virtues] [4395] the constant pressing and straining of a creating, shaping,
[VII: Our Virtues] [4400] appearance, for simplification, for a disguise, for a cloak, in
[VII: Our Virtues] [4401] short, for an outside--for every outside is a cloak--there
[VII: Our Virtues] [4404] thoroughly; as a kind of cruelty of the intellectual conscience
[VII: Our Virtues] [4436] him far too long: "Thou art more! thou art higher! thou hast a
[VII: Our Virtues] [4437] different origin!"--this may be a strange and foolish task, but
[VII: Our Virtues] [4438] that it is a TASK, who can deny! Why did we choose it, this
[VII: Our Virtues] [4441] who have asked ourselves the question a hundred times, have not
[VII: Our Virtues] [4447] something unteachable, a granite of spiritual fate, of
[VII: Our Virtues] [4450] "I am this"; a thinker cannot learn anew about man and woman, for
[VII: Our Virtues] [4480] explicitness it is stated in a threatening manner what woman
[VII: Our Virtues] [4488] thereby seek a new ORNAMENT for herself--I believe ornamentation
[VII: Our Virtues] [4500] Did a woman herself ever acknowledge profundity in a woman's
[VII: Our Virtues] [4501] mind, or justice in a woman's heart? And is it not true that on
[VII: Our Virtues] [4509] a true friend of woman who calls out to women today: mulier
[VII: Our Virtues] [4513] that it betrays bad taste--when a woman refers to Madame Roland,
[VII: Our Virtues] [4523] food means, and she insists on being cook! If woman had been a
[VII: Our Virtues] [4530] better. A word to High School girls.
[VII: Our Virtues] [4533] little handfuls of words, in which a whole culture, a whole
[VII: Our Virtues] [4538] ever addressed to a son.
[VII: Our Virtues] [4550] How the longest ennui flees, When a man comes to our knees!
[VII: Our Virtues] [4558] Young, a flower-decked cavern home; Old, a dragon thence doth
[VII: Our Virtues] [4574] rights, equal training, equal claims and obligations: that is a
[VII: Our Virtues] [4575] TYPICAL sign of shallow-mindedness; and a thinker who has proved
[VII: Our Virtues] [4581] hand, a man who has depth of spirit as well as of desires, and
[VII: Our Virtues] [4584] woman as ORIENTALS do: he must conceive of her as a possession,
[VII: Our Virtues] [4585] as confinable property, as a being predestined for service and
[VII: Our Virtues] [4602] itself, would be preferred: in a word, woman is losing modesty.
[VII: Our Virtues] [4613] strives for the economic and legal independence of a clerk:
[VII: Our Virtues] [4623] shallow-pates), thus proves to be a remarkable symptom of the
[VII: Our Virtues] [4626] stupidity, of which a well-reared woman--who is always a sensible
[VII: Our Virtues] [4632] with her virtuous audacity man's faith in a VEILED, fundamentally
[VII: Our Virtues] [4640] entailed and still entails (as though slavery were a counter-
[VII: Our Virtues] [4641] argument, and not rather a condition of every higher culture, of
[VII: Our Virtues] [4643] a disintegration of womanly instincts, a defeminising? Certainly,
[VII: Our Virtues] [4651] literary workers: as though a woman without piety would not be
[VII: Our Virtues] [4652] something perfectly obnoxious or ludicrous to a profound and
[VII: Our Virtues] [4685] beneath it--no! only an "idea," a "modern idea"!
[VIII: Peoples and Countries] [4694] overture to the Mastersinger: it is a piece of magnificent,
[VIII: Peoples and Countries] [4697] it may be understood:--it is an honour to Germans that such a
[VIII: Peoples and Countries] [4705] full: and suddenly there is a moment of inexplicable hesitation,
[VIII: Peoples and Countries] [4706] like a gap that opens between cause and effect, an oppression
[VIII: Peoples and Countries] [4707] that makes us dream, almost a nightmare; but already it broadens
[VIII: Peoples and Countries] [4715] clearness of the sky, nothing of grace, no dance, hardly a will
[VIII: Peoples and Countries] [4716] to logic; a certain clumsiness even, which is also emphasized, as
[VIII: Peoples and Countries] [4718] intention"; a cumbersome drapery, something arbitrarily barbaric
[VIII: Peoples and Countries] [4719] and ceremonious, a flirring of learned and venerable conceits and
[VIII: Peoples and Countries] [4722] inexhaustible; a certain German potency and super-plenitude of
[VIII: Peoples and Countries] [4724] of decadence--which, perhaps, feels itself most at ease there; a
[VIII: Peoples and Countries] [4732] ourselves a warm-hearted patriotism, a plunge and relapse into
[VIII: Peoples and Countries] [4737] hours and plays itself out in hours--in a considerable time: some
[VIII: Peoples and Countries] [4738] in half a year, others in half a lifetime, according to the speed
[VIII: Peoples and Countries] [4741] in our rapidly moving Europe, would require half a century ere
[VIII: Peoples and Countries] [4745] I happen to become an ear-witness of a conversation between two
[VIII: Peoples and Countries] [4748] much, philosophy as a peasant or a corps-student," said the one--
[VIII: Peoples and Countries] [4751] that is massive. And so also in politicis. A statesman who rears
[VIII: Peoples and Countries] [4752] up for them a new Tower of Babel, some monstrosity of empire and
[VIII: Peoples and Countries] [4756] an action or affair. Supposing a statesman were to bring his
[VIII: Peoples and Countries] [4760] reliable virtues, out of love to a new and doubtful mediocrity;--
[VIII: Peoples and Countries] [4761] supposing a statesman were to condemn his people generally to
[VIII: Peoples and Countries] [4764] have been unable to free themselves from a prudent loathing of
[VIII: Peoples and Countries] [4766] essentially politics-practising nations;--supposing such a
[VIII: Peoples and Countries] [4768] of his people, were to make a stigma out of their former
[VIII: Peoples and Countries] [4772] narrow, and their tastes 'national'--what! a statesman who should
[VIII: Peoples and Countries] [4774] throughout their whole future, if they had a future, such a
[VIII: Peoples and Countries] [4777] it! It was mad perhaps to wish such a thing! But perhaps
[VIII: Peoples and Countries] [4783] considered how soon a stronger one may become master of the
[VIII: Peoples and Countries] [4784] strong, and also that there is a compensation for the
[VIII: Peoples and Countries] [4785] intellectual superficialising of a nation--namely, in the
[VIII: Peoples and Countries] [4800] possesses, physiologically speaking, a maximum of the art and
[VIII: Peoples and Countries] [4809] new conditions under which on an average a levelling and
[VIII: Peoples and Countries] [4810] mediocrising of man will take place--a useful, industrious,
[VIII: Peoples and Countries] [4815] and begins a new work with every generation, almost with every
[VIII: Peoples and Countries] [4819] who REQUIRE a master, a commander, as they require their daily
[VIII: Peoples and Countries] [4821] the production of a type prepared for SLAVERY in the most subtle
[VIII: Peoples and Countries] [4835] 244. There was a time when it was customary to call Germans
[VIII: Peoples and Countries] [4845] is a little vivisection of the German soul.--The German soul is
[VIII: Peoples and Countries] [4848] A German who would embolden himself to assert: "Two souls, alas,
[VIII: Peoples and Countries] [4849] dwell in my breast," would make a bad guess at the truth, or,
[VIII: Peoples and Countries] [4851] number of souls. As a people made up of the most extraordinary
[VIII: Peoples and Countries] [4852] mixing and mingling of races, perhaps even with a preponderance
[VIII: Peoples and Countries] [4866] acknowledged him to be right with regard to Fichte. It is a
[VIII: Peoples and Countries] [4875] which he condemns with impatient severity, as from a foreign
[VIII: Peoples and Countries] [4876] land, that which Germans take a pride in, he once defined the
[VIII: Peoples and Countries] [4890] a ruling idea, which, together with German beer and German music,
[VIII: Peoples and Countries] [4895] "Good-natured and spiteful"--such a juxtaposition, preposterous in
[VIII: Peoples and Countries] [4897] justified in Germany one has only to live for a while among
[VIII: Peoples and Countries] [4908] with them; and German depth is often only a difficult, hesitating
[VIII: Peoples and Countries] [4922] reputation as a people of depth for Prussian "smartness," and
[VIII: Peoples and Countries] [4923] Berlin wit and sand. It is wise for a people to pose, and LET
[VIII: Peoples and Countries] [4937] and taste for Beethoven! For he was only the last echo of a break
[VIII: Peoples and Countries] [4938] and transition in style, and NOT, like Mozart, the last echo of a
[VIII: Peoples and Countries] [4941] constantly breaking down, and a future over-young soul that is
[VIII: Peoples and Countries] [4953] a movement which, historically considered, was still shorter,
[VIII: Peoples and Countries] [4969] first--he was the last that founded a school,--do we not now
[VIII: Peoples and Countries] [4970] regard it as a satisfaction, a relief, a deliverance, that this
[VIII: Peoples and Countries] [4972] fleeing into the "Saxon Switzerland" of his soul, with a half
[VIII: Peoples and Countries] [4974] Beethoven! assuredly not like Byron!)--his MANFRED music is a
[VIII: Peoples and Countries] [4975] mistake and a misunderstanding to the extent of injustice;
[VIII: Peoples and Countries] [4976] Schumann, with his taste, which was fundamentally a PETTY taste
[VIII: Peoples and Countries] [4977] (that is to say, a dangerous propensity--doubly dangerous among
[VIII: Peoples and Countries] [4979] going constantly apart, timidly withdrawing and retiring, a noble
[VIII: Peoples and Countries] [4981] from the beginning a sort of girl and NOLI ME TANGERE--this
[VIII: Peoples and Countries] [4982] Schumann was already merely a GERMAN event in music, and no
[VIII: Peoples and Countries] [4983] longer a European event, as Beethoven had been, as in a still
[VIII: Peoples and Countries] [4986] THE SOUL OF EUROPE and sinking into a merely national affair.
[VIII: Peoples and Countries] [4988] 246. What a torture are books written in German to a reader who
[VIII: Peoples and Countries] [4989] has a THIRD ear! How indignantly he stands beside the slowly
[VIII: Peoples and Countries] [4991] which Germans call a "book"! And even the German who READS books!
[VIII: Peoples and Countries] [4995] is to be understood! If there is a misunderstanding about its
[VIII: Peoples and Countries] [4999] intentional and as a charm, that one should lend a fine and
[VIII: Peoples and Countries] [5011] hesitatingly and coldly, as from the roof of a damp cave--he
[VIII: Peoples and Countries] [5013] his language like a flexible sword, and from his arm down into
[VIII: Peoples and Countries] [5021] away in the drawer for the time. In antiquity when a man read--
[VIII: Peoples and Countries] [5022] which was seldom enough--he read something to himself, and in a
[VIII: Peoples and Countries] [5024] sought secretly the reason of it. In a loud voice: that is to
[VIII: Peoples and Countries] [5031] ancient lungs. In the ancient sense, a period is above all a
[VIII: Peoples and Countries] [5037] the deliverance of such a period;--WE have really no right to the
[VIII: Peoples and Countries] [5045] however (until quite recently when a kind of platform eloquence
[VIII: Peoples and Countries] [5050] weight of a syllable or a word, in what manner a sentence
[VIII: Peoples and Countries] [5051] strikes, springs, rushes, flows, and comes to a close; he alone
[VIII: Peoples and Countries] [5052] had a conscience in his ears, often enough a bad conscience: for
[VIII: Peoples and Countries] [5054] especially seldom attained by a German, or almost always too
[VIII: Peoples and Countries] [5067] and perfecting--the Greeks, for instance, were a nation of this
[VIII: Peoples and Countries] [5096] the spirit of a people that suffers and WANTS to suffer from
[VIII: Peoples and Countries] [5105] when on a short daring sojourn on very infected ground, did not
[VIII: Peoples and Countries] [5109] instance, listen to the following:--I have never yet met a German
[VIII: Peoples and Countries] [5120] Englishman have done by means of a stronger digestion:--that is
[VIII: Peoples and Countries] [5121] the unmistakable declaration and language of a general instinct,
[VIII: Peoples and Countries] [5125] a people whose nature is still feeble and uncertain, so that it
[VIII: Peoples and Countries] [5126] could be easily wiped out, easily extinguished, by a stronger
[VIII: Peoples and Countries] [5132] to a resolute faith which does not need to be ashamed before
[VIII: Peoples and Countries] [5136] the principle, "as slowly as possible"! A thinker who has the
[VIII: Peoples and Countries] [5141] which is at present called a "nation" in Europe, and is really
[VIII: Peoples and Countries] [5142] rather a RES FACTA than NATA (indeed, sometimes confusingly
[VIII: Peoples and Countries] [5143] similar to a RES FICTA ET PICTA), is in every case something
[VIII: Peoples and Countries] [5144] evolving, young, easily displaced, and not yet a race, much less
[VIII: Peoples and Countries] [5145] such a race AERE PERENNUS, as the Jews are such "nations" should
[VIII: Peoples and Countries] [5156] and MAKE ADVANCES to it (it possibly betokens a mitigation of the
[VIII: Peoples and Countries] [5169] has now a classic reputation But here it is expedient to break
[VIII: Peoples and Countries] [5172] understand it, the rearing of a new ruling caste for Europe.
[VIII: Peoples and Countries] [5174] 252. They are not a philosophical race--the English: Bacon
[VIII: Peoples and Countries] [5176] Hobbes, Hume, and Locke, an abasement, and a depreciation of the
[VIII: Peoples and Countries] [5177] idea of a "philosopher" for more than a century. It was AGAINST
[VIII: Peoples and Countries] [5196] nostrils, this English Christianity itself has still a
[VIII: Peoples and Countries] [5199] finer poison to neutralize the coarser: a finer form of poisoning
[VIII: Peoples and Countries] [5200] is in fact a step in advance with coarse-mannered people, a step
[VIII: Peoples and Countries] [5207] "Salvation Army"), a penitential fit may really be the relatively
[VIII: Peoples and Countries] [5225] taste. Indeed, who could doubt that it is a useful thing for SUCH
[VIII: Peoples and Countries] [5226] minds to have the ascendancy for a time? It would be an error to
[VIII: Peoples and Countries] [5238] discoveries like those of Darwin, a certain narrowness, aridity,
[VIII: Peoples and Countries] [5242] brought about once before a general depression of European
[VIII: Peoples and Countries] [5255] must, however, maintain this verdict of historical justice in a
[VIII: Peoples and Countries] [5266] may be a small number in whom it lives and is embodied, besides
[VIII: Peoples and Countries] [5274] democratic BOURGEOIS. In fact, a besotted and brutalized France
[VIII: Peoples and Countries] [5275] at present sprawls in the foreground--it recently celebrated a
[VIII: Peoples and Countries] [5278] something else common to them: a predilection to resist
[VIII: Peoples and Countries] [5279] intellectual Germanizing--and a still greater inability to do so!
[VIII: Peoples and Countries] [5280] In this France of intellect, which is also a France of pessimism,
[VIII: Peoples and Countries] [5299] again made a sort of chamber music of literature possible, which
[VIII: Peoples and Countries] [5301] whereby the French can lay claim to a superiority over Europe is
[VIII: Peoples and Countries] [5304] newspapers and chance BOULEVARDIERS DE PARIS, a psychological
[VIII: Peoples and Countries] [5307] Germans lack a couple of centuries of the moralistic work
[VIII: Peoples and Countries] [5310] them commendation for a defect. (As the opposite of the German
[VIII: Peoples and Countries] [5316] and forerunning man, who, with a Napoleonic TEMPO, traversed HIS
[VIII: Peoples and Countries] [5317] Europe, in fact, several centuries of the European soul, as a
[VIII: Peoples and Countries] [5322] of France).--There is yet a THIRD claim to superiority: in the
[VIII: Peoples and Countries] [5323] French character there is a successful half-way synthesis of the
[VIII: Peoples and Countries] [5333] prescribed (according to a dangerous healing art, which bids me
[VIII: Peoples and Countries] [5335] a pre-understanding and ready welcome for those rarer and rarely
[VIII: Peoples and Countries] [5340] genius, who has seen a new beauty and seduction,--who has
[VIII: Peoples and Countries] [5341] discovered a piece of the SOUTH IN MUSIC.
[VIII: Peoples and Countries] [5344] music. Suppose a person loves the South as I love it--as a great
[VIII: Peoples and Countries] [5346] ills, as a boundless solar profusion and effulgence which
[VIII: Peoples and Countries] [5347] o'erspreads a sovereign existence believing in itself--well, such
[VIII: Peoples and Countries] [5348] a person will learn to be somewhat on his guard against German
[VIII: Peoples and Countries] [5350] his health anew. Such a Southerner, a Southerner not by origin
[VIII: Peoples and Countries] [5353] must have in his ears the prelude to a deeper, mightier, and
[VIII: Peoples and Countries] [5354] perhaps more perverse and mysterious music, a super-German music,
[VIII: Peoples and Countries] [5357] clearness of sky--a super-European music, which holds its own
[VIII: Peoples and Countries] [5360] big, beautiful, lonely beasts of prey . . . I could imagine a music
[VIII: Peoples and Countries] [5365] see the colours of a sinking and almost incomprehensible MORAL
[VIII: Peoples and Countries] [5397] into a new light? towards a new sun? But who would attempt to
[VIII: Peoples and Countries] [5417] be incapable of a noble TEMPO or of a LENTO in life and action--
[VIII: Peoples and Countries] [5424] CHRISTIAN philosophy?);--on the whole, a boldly daring,
[VIII: Peoples and Countries] [5436] sight of the French socialistic original. On a more subtle
[VIII: Peoples and Countries] [5439] strength, daring, severity, and elevation than a nineteenth-
[VIII: Peoples and Countries] [5447] of old and mellow civilized nations. He may even have been a sin
[VIII: Peoples and Countries] [5450] a taste which has meanwhile passed into politics--he began, with
[VIII: Peoples and Countries] [5453] not be misunderstood, I will call to my aid a few powerful
[IX: What is Noble?] [5473] work of an aristocratic society and so it will always be--a
[IX: What is Noble?] [5474] society believing in a long scale of gradations of rank and
[IX: What is Noble?] [5480] obeying and commanding, of keeping down and keeping at a
[IX: What is Noble?] [5486] man," to use a moral formula in a supermoral sense. To be sure,
[IX: What is Noble?] [5491] every higher civilization hitherto has ORIGINATED! Men with a
[IX: What is Noble?] [5514] prerogatives and lowered itself to a FUNCTION of royalty (in the
[IX: What is Noble?] [5516] thing, however, in a good and healthy aristocracy is that it
[IX: What is Noble?] [5517] should not regard itself as a function either of the kingship or
[IX: What is Noble?] [5519] justification thereof--that it should therefore accept with a
[IX: What is Noble?] [5520] good conscience the sacrifice of a legion of individuals, who,
[IX: What is Noble?] [5524] as a foundation and scaffolding, by means of which a select class
[IX: What is Noble?] [5526] duties, and in general to a higher EXISTENCE: like those sun-
[IX: What is Noble?] [5533] exploitation, and put one's will on a par with that of others:
[IX: What is Noble?] [5534] this may result in a certain rough sense in good conduct among
[IX: What is Noble?] [5541] a Will to the DENIAL of life, a principle of dissolution and
[IX: What is Noble?] [5548] words on which for ages a disparaging purpose has been stamped?
[IX: What is Noble?] [5551] every healthy aristocracy--must itself, if it be a living and not
[IX: What is Noble?] [5552] a dying organization, do all that towards other bodies, which the
[IX: What is Noble?] [5562] be absent--that sounds to my ears as if they promised to invent a
[IX: What is Noble?] [5564] "Exploitation" does not belong to a depraved, or imperfect and
[IX: What is Noble?] [5566] a primary organic function, it is a consequence of the intrinsic
[IX: What is Noble?] [5568] as a theory this is a novelty--as a reality it is the FUNDAMENTAL
[IX: What is Noble?] [5571] 260. In a tour through the many finer and coarser moralities
[IX: What is Noble?] [5575] themselves to me, and a radical distinction was brought to light.
[IX: What is Noble?] [5582] distinctions of moral values have either originated in a ruling
[IX: What is Noble?] [5593] "despicable",--the antithesis "good" and "EVIL" is of a different
[IX: What is Noble?] [5598] the mendicant flatterers, and above all the liars:--it is a
[IX: What is Noble?] [5603] derivatively and at a later period applied to ACTIONS; it is a
[IX: What is Noble?] [5606] noble type of man regards HIMSELF as a determiner of values; he
[IX: What is Noble?] [5609] himself only who confers honour on things; he is a CREATOR OF
[IX: What is Noble?] [5613] happiness of high tension, the consciousness of a wealth which
[IX: What is Noble?] [5621] a hard heart in my breast," says an old Scandinavian Saga: it is
[IX: What is Noble?] [5622] thus rightly expressed from the soul of a proud Viking. Such a
[IX: What is Noble?] [5624] hero of the Saga therefore adds warningly: "He who has not a hard
[IX: What is Noble?] [5629] oneself, pride in oneself, a radical enmity and irony towards
[IX: What is Noble?] [5630] "selflessness," belong as definitely to noble morality, as do a
[IX: What is Noble?] [5640] complacently betrayed itself thereby. A morality of the ruling
[IX: What is Noble?] [5643] duties only to one's equals; that one may act towards beings of a
[IX: What is Noble?] [5646] evil": it is here that sympathy and similar sentiments can have a
[IX: What is Noble?] [5650] a certain necessity to have enemies (as outlets for the emotions
[IX: What is Noble?] [5651] of envy, quarrelsomeness, arrogance--in fact, in order to be a
[IX: What is Noble?] [5659] will be the common element in their moral estimates? Probably a
[IX: What is Noble?] [5661] will find expression, perhaps a condemnation of man, together
[IX: What is Noble?] [5663] virtues of the powerful; he has a skepticism and distrust, a
[IX: What is Noble?] [5675] assumed to reside in the evil, a certain dreadfulness, subtlety,
[IX: What is Noble?] [5681] accordance with the logical consequences of slave-morality, a
[IX: What is Noble?] [5686] perhaps a little stupid, un bonhomme. Everywhere that slave-
[IX: What is Noble?] [5687] morality gains the ascendancy, language shows a tendency to
[IX: What is Noble?] [5689] -A last fundamental difference: the desire for FREEDOM, the
[IX: What is Noble?] [5694] Hence we can understand without further detail why love AS A
[IX: What is Noble?] [5701] for a noble man to understand: he will be tempted to deny it,
[IX: What is Noble?] [5704] arouse a good opinion of themselves which they themselves do not
[IX: What is Noble?] [5732] only to a "good" opinion, but also to a bad and unjust one
[IX: What is Noble?] [5739] noble and rare impulse of the masters to assign a value to
[IX: What is Noble?] [5757] 262. A SPECIES originates, and a type becomes established and
[IX: What is Noble?] [5761] nourishment, and in general a surplus of protection and care,
[IX: What is Noble?] [5765] Greek polis, or Venice, as a voluntary or involuntary contrivance
[IX: What is Noble?] [5786] "justice." A type with few, but very marked features, a species
[IX: What is Noble?] [5791] UNFAVOURABLE conditions is, as already remarked, the cause of a
[IX: What is Noble?] [5792] type becoming stable and hard. Finally, however, a happy state of
[IX: What is Noble?] [5798] a condition of existence--if it would continue, it can only do so
[IX: What is Noble?] [5799] as a form of LUXURY, as an archaizing TASTE. Variations, whether
[IX: What is Noble?] [5805] entangled together, a magnificent, manifold, virgin-forest-like
[IX: What is Noble?] [5806] up-growth and up-striving, a kind of TROPICAL TEMPO in the
[IX: What is Noble?] [5813] so enormously, which bent the bow in so threatening a manner:--it
[IX: What is Noble?] [5824] cornucopias of good and bad, a portentous simultaneousness of
[IX: What is Noble?] [5836] incurably MEDIOCRE. The mediocre alone have a prospect of
[IX: What is Noble?] [5839] is now the only morality which has still a significance, which
[IX: What is Noble?] [5840] still obtains a hearing.--But it is difficult to preach this
[IX: What is Noble?] [5846] is already the sign of a HIGH rank; there is a DELIGHT in the
[IX: What is Noble?] [5848] habits. The refinement, goodness, and loftiness of a soul are put
[IX: What is Noble?] [5849] to a perilous test when something passes by that is of the
[IX: What is Noble?] [5852] way like a living touchstone, undistinguished, undiscovered, and
[IX: What is Noble?] [5856] value of a soul, the unalterable, innate order of rank to which
[IX: What is Noble?] [5858] DIFFERENCE ENGENDRE HAINE: the vulgarity of many a nature spurts
[IX: What is Noble?] [5862] involuntary silence, a hesitation of the eye, a cessation of all
[IX: What is Noble?] [5863] gestures, by which it is indicated that a soul FEELS the nearness
[IX: What is Noble?] [5886] 264. It cannot be effaced from a man's soul what his ancestors
[IX: What is Noble?] [5888] perhaps diligent economizers attached to a desk and a cash-box,
[IX: What is Noble?] [5896] blushes at every compromise. It is quite impossible for a man NOT
[IX: What is Noble?] [5900] knows something of the parents, it is admissible to draw a
[IX: What is Noble?] [5913] "Be true! Be natural! Show yourselves as you are!"--even such a
[IX: What is Noble?] [5914] virtuous and sincere ass would learn in a short time to have
[IX: What is Noble?] [5920] egoism belongs to the essence of a noble soul, I mean the
[IX: What is Noble?] [5921] unalterable belief that to a being such as "we," other beings
[IX: What is Noble?] [5927] sought a designation for it he would say: "It is justice itself."
[IX: What is Noble?] [5936] intercourse with his equals--every star is a similar egoist; he
[IX: What is Noble?] [5943] neither significance nor good repute; there may be a sublime way
[IX: What is Noble?] [5949] THAT HE IS ON A HEIGHT.
[IX: What is Noble?] [5954] 267. The Chinese have a proverb which mothers even teach their
[IX: What is Noble?] [5973] a nation. In all souls a like number of frequently recurring
[IX: What is Noble?] [5977] of a process of abbreviation; on the basis of this quick
[IX: What is Noble?] [5990] of the species"!) Whichever groups of sensations within a soul
[IX: What is Noble?] [5993] values, and determine ultimately its list of desirable things. A
[IX: What is Noble?] [6012] 269. The more a psychologist--a born, an unavoidable psychologist
[IX: What is Noble?] [6018] to have such a rule always before one's eyes. The manifold
[IX: What is Noble?] [6026] psychologist a tell-tale inclination for delightful intercourse
[IX: What is Noble?] [6028] disclosed that he always requires healing, that he needs a sort
[IX: What is Noble?] [6044] that the multitude worshipped a God, and that the "God" was only
[IX: What is Noble?] [6045] a poor sacrificial animal! SUCCESS has always been the greatest
[IX: What is Noble?] [6046] liar--and the "work" itself is a success; the great statesman,
[IX: What is Noble?] [6060] forgetfulness in their soaring from a too true memory, often lost
[IX: What is Noble?] [6067] intoxicated adulators:--what a TORMENT these great artists are
[IX: What is Noble?] [6087] refused him their love; the story of a poor soul insatiated and
[IX: What is Noble?] [6090] love, had to invent a God who is entire love, entire CAPACITY for
[IX: What is Noble?] [6110] is Epicurism, along with a certain ostentatious boldness of
[IX: What is Noble?] [6115] "scientific minds" who make use of science, because it gives a
[IX: What is Noble?] [6117] conclusion that a person is superficial--they WISH to mislead to
[IX: What is Noble?] [6118] a false conclusion. There are free insolent minds which would
[IX: What is Noble?] [6123] a more refined humanity to have reverence "for the mask," and not
[IX: What is Noble?] [6126] 271. That which separates two men most profoundly is a different
[IX: What is Noble?] [6132] isolation, as a saint: for it is just holiness--the highest
[IX: What is Noble?] [6138] as such a tendency DISTINGUISHES--it is a noble tendency--it also
[IX: What is Noble?] [6148] 273. A man who strives after great things, looks upon every one
[IX: What is Noble?] [6149] whom he encounters on his way either as a means of advance, or a
[IX: What is Noble?] [6150] delay and hindrance--or as a temporary resting-place. His
[IX: What is Noble?] [6154] time--for even strife is a comedy, and conceals the end, as every
[IX: What is Noble?] [6159] and many incalculable elements, in order that a higher man in
[IX: What is Noble?] [6160] whom the solution of a problem is dormant, may yet take action,
[IX: What is Noble?] [6167] for action have been used up in sitting still; and how many a
[IX: What is Noble?] [6178] 275. He who does not WISH to see the height of a man, looks all
[IX: What is Noble?] [6186] conditions of its existence.--In a lizard a finger grows again
[IX: What is Noble?] [6189] 277. It is too bad! Always the old story! When a man has finished
[IX: What is Noble?] [6196] scorn, without love, with unfathomable eyes, wet and sad as a
[IX: What is Noble?] [6198] depth--what did it seek down there?--with a bosom that never
[IX: What is Noble?] [6199] sighs, with lips that conceal their loathing, with a hand which
[IX: What is Noble?] [6206] "Another mask! A second mask!"
[IX: What is Noble?] [6209] happy: they have a mode of seizing upon happiness as though they
[IX: What is Noble?] [6215] every one who is about to make a great spring.
[IX: What is Noble?] [6223] knowledge, which has led me so far as to feel a CONTRADICTIO IN
[IX: What is Noble?] [6226] thing I know about myself. There must be a sort of repugnance in
[IX: What is Noble?] [6234] sometimes happens nowadays that a gentle, sober, retiring man
[IX: What is Noble?] [6239] desires of a lofty and dainty soul, and only seldom finds his
[IX: What is Noble?] [6242] the midst of a noisy and plebeian age, with which he does not
[IX: What is Noble?] [6248] originates from a sudden insight and disillusionment about our
[IX: What is Noble?] [6251] 283. If one wishes to praise at all, it is a delicate and at the
[IX: What is Noble?] [6252] same time a noble self-control, to praise only where one DOES NOT
[IX: What is Noble?] [6254] contrary to good taste:--a self-control, to be sure, which offers
[IX: What is Noble?] [6265] 284. To live in a vast and proud tranquility; always beyond . . .
[IX: What is Noble?] [6275] and solitude. For solitude is a virtue with us, as a sublime bent
[IX: What is Noble?] [6286] DENIES--that there are stars there. "How many centuries does a
[IX: What is Noble?] [6287] mind require to be understood?"--that is also a standard, one
[IX: What is Noble?] [6288] also makes a gradation of rank and an etiquette therewith, such
[IX: What is Noble?] [6293] But there is a reverse kind of man, who is also upon a height,
[IX: What is Noble?] [6294] and has also a free prospect--but looks DOWNWARDS.
[IX: What is Noble?] [6303] betray by their works that a profound longing for nobleness
[IX: What is Noble?] [6309] with a new and deeper meaning--it is some fundamental certainty
[IX: What is Noble?] [6310] which a noble soul has about itself, something which is not to be
[IX: What is Noble?] [6316] before their treacherous eyes--as though the hand were not a
[IX: What is Noble?] [6326] 289. In the writings of a recluse one always hears something of
[IX: What is Noble?] [6329] cry itself, there sounds a new and more dangerous kind of
[IX: What is Noble?] [6332] and discourse, he who has become a cave-bear, or a treasure-
[IX: What is Noble?] [6333] seeker, or a treasure-guardian and dragon in his cave--it may be
[IX: What is Noble?] [6334] a labyrinth, but can also be a gold-mine--his ideas themselves
[IX: What is Noble?] [6335] eventually acquire a twilight-colour of their own, and an odour,
[IX: What is Noble?] [6338] recluse does not believe that a philosopher--supposing that a
[IX: What is Noble?] [6339] philosopher has always in the first place been a recluse--ever
[IX: What is Noble?] [6342] doubt whether a philosopher CAN have "ultimate and actual"
[IX: What is Noble?] [6344] and must necessarily be, a still deeper cave: an ampler,
[IX: What is Noble?] [6346] bottom, beneath every "foundation." Every philosophy is a
[IX: What is Noble?] [6347] foreground philosophy--this is a recluse's verdict: "There is
[IX: What is Noble?] [6348] something arbitrary in the fact that the PHILOSOPHER came to a
[IX: What is Noble?] [6349] stand here, took a retrospect, and looked around; that he HERE
[IX: What is Noble?] [6351] something suspicious in it." Every philosophy also CONCEALS a
[IX: What is Noble?] [6352] philosophy; every opinion is also a LURKING-PLACE, every word is
[IX: What is Noble?] [6353] also a MASK.
[IX: What is Noble?] [6358] "Ah, why would you also have as hard a time of it as I have?"
[IX: What is Noble?] [6360] 291. Man, a COMPLEX, mendacious, artful, and inscrutable animal,
[IX: What is Noble?] [6364] morality is a long, audacious falsification, by virtue of which
[IX: What is Noble?] [6369] 292. A philosopher: that is a man who constantly experiences,
[IX: What is Noble?] [6372] outside, from above and below, as a species of events and
[IX: What is Noble?] [6373] lightning-flashes PECULIAR TO HIM; who is perhaps himself a storm
[IX: What is Noble?] [6374] pregnant with new lightnings; a portentous man, around whom there
[IX: What is Noble?] [6376] going on. A philosopher: alas, a being who often runs away from
[IX: What is Noble?] [6380] 293. A man who says: "I like that, I take it for my own, and mean
[IX: What is Noble?] [6381] to guard and protect it from every one"; a man who can conduct a
[IX: What is Noble?] [6382] case, carry out a resolution, remain true to an opinion, keep
[IX: What is Noble?] [6383] hold of a woman, punish and overthrow insolence; a man who has
[IX: What is Noble?] [6386] and naturally belong; in short, a man who is a MASTER by nature--
[IX: What is Noble?] [6387] when such a man has sympathy, well! THAT sympathy has value! But
[IX: What is Noble?] [6390] the whole of Europe, a sickly irritability and sensitiveness
[IX: What is Noble?] [6391] towards pain, and also a repulsive irrestrainableness in
[IX: What is Noble?] [6394] superior--there is a regular cult of suffering. The UNMANLINESS
[IX: What is Noble?] [6400] as a protection against it.
[IX: What is Noble?] [6402] 294. THE OLYMPIAN VICE.--Despite the philosopher who, as a
[IX: What is Noble?] [6404] all thinking minds--"Laughing is a bad infirmity of human nature,
[IX: What is Noble?] [6418] every soul, who neither speaks a word nor casts a glance in which
[IX: What is Noble?] [6421] is, but in a guise which acts as an ADDITIONAL constraint on his
[IX: What is Noble?] [6425] which smoothes rough souls and makes them taste a new longing--to
[IX: What is Noble?] [6426] lie placid as a mirror, that the deep heavens may be reflected in
[IX: What is Noble?] [6430] and sweet spirituality under thick dark ice, and is a divining-
[IX: What is Noble?] [6436] by a thawing wind; more uncertain, perhaps, more delicate, more
[IX: What is Noble?] [6438] full of a new will and current, full of a new ill-will and
[IX: What is Noble?] [6443] is, that wishes to be PRAISED in such a manner? For, as it
[IX: What is Noble?] [6448] less a personage than the God DIONYSUS, the great equivocator and
[IX: What is Noble?] [6451] offered a SACRIFICE to him, for I have found no one who could
[IX: What is Noble?] [6456] begin to give you, my friends, as far as I am allowed, a little
[IX: What is Noble?] [6457] taste of this philosophy? In a hushed voice, as is but seemly:
[IX: What is Noble?] [6459] wonderful, and uncanny. The very fact that Dionysus is a
[IX: What is Noble?] [6461] me a novelty which is not unensnaring, and might perhaps arouse
[IX: What is Noble?] [6473] honesty, truthfulness, and love of wisdom. But such a God does
[From the Heights] [6524] Translated by L A Magnus
[From the Heights] [6563] A wrestler, by himself too oft self-wrung?
[From the Heights] [6573] Became a ghost haunting the glaciers bare?
[From the Heights] [6581] A huntsman must one be, like chamois soar.
[From the Heights] [6604] Is like a parchment, which the hand is shy
[From the Heights] [6635] A wizard wrought it, he the timely friend,