Beyond Good and Evil

By Friedrich Nietzsche

Page 102

more
prudent and conservative ones do not meanwhile give up the old belief
that it is only the great thought that gives greatness to an action or
affair. Supposing a statesman were to bring his people into the position
of being obliged henceforth to practise 'high politics,' for which they
were by nature badly endowed and prepared, so that they would have
to sacrifice their old and reliable virtues, out of love to a new and
doubtful mediocrity;--supposing a statesman were to condemn his people
generally to 'practise politics,' when they have hitherto had something
better to do and think about, and when in the depths of their souls
they have been unable to free themselves from a prudent loathing of
the restlessness, emptiness, and noisy wranglings of the essentially
politics-practising nations;--supposing such a statesman were to
stimulate the slumbering passions and avidities of his people, were to
make a stigma out of their former diffidence and delight in aloofness,
an offence out of their exoticism and hidden permanency, were to
depreciate their most radical proclivities, subvert their consciences,
make their minds narrow, and their tastes 'national'--what! a statesman
who should do all this, which his people would have to do penance for
throughout their whole future, if they had a future, such a statesman
would be GREAT, would he?"--"Undoubtedly!" replied the other old patriot
vehemently, "otherwise he COULD NOT have done it! It was mad perhaps to
wish such a thing! But perhaps everything great has been just as mad
at its commencement!"--"Misuse of words!" cried his interlocutor,
contradictorily--"strong! strong! Strong and mad! NOT great!"--The old
men had obviously become heated as they thus shouted their "truths" in
each other's faces, but I, in my happiness and apartness, considered how
soon a stronger one may become master of the strong, and also that
there is a compensation for the intellectual superficialising of a
nation--namely, in the deepening of another.

242. Whether we call it "civilization," or "humanising," or "progress,"
which now distinguishes the European, whether we call it simply, without
praise or blame, by the political formula the DEMOCRATIC movement in
Europe--behind all the moral and political foregrounds pointed to by
such formulas, an immense PHYSIOLOGICAL PROCESS goes on, which is ever
extending the process of the assimilation of Europeans, their
increasing detachment from the conditions under which, climatically and
hereditarily, united races originate, their increasing independence of
every definite milieu, that for centuries would fain inscribe itself
with equal demands on soul and body,--that is to say, the slow emergence
of an essentially SUPER-NATIONAL and nomadic species of man, who
possesses, physiologically speaking, a maximum of the art and

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Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 2
The thundering din waxed louder and louder, and lo and behold! his own beloved regiment of field artillery dashed forward at full speed, out of the mist of motes, and sped westward amid an uproar of clattering chains and galloping steeds.
Page 7
(2) It served the purpose of God's advocates, inasmuch as it granted the world a certain _perfection_ despite its sorrow and evil--it also granted the world that proverbial "freedom": evil seemed full of _meaning_.
Page 12
The question which Nihilism puts, namely, "to what purpose?" is the outcome of a habit, hitherto, to regard the purpose.
Page 26
How did the instincts of the animal man ever get to stand on their heads?.
Page 28
Morality treated the powerful, the violent, and the "masters" in general, as enemies against whom the common man must be protected--_that is to say, emboldened, strengthened.
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.
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" He was then fifty-six years old.
Page 48
If anything shows that our _humanisation_ is a genuine sign of _progress,_ it is the fact that we no longer require excessive contraries, that we no longer require contraries at all.
Page 75
_--It is a mistake to imagine that, with Christianity, an ingenuous and youthful people rose against an old culture; the story goes that it was out of the lowest levels of society, where Christianity flourished and shot its roots, that the more profound source of life gushed forth afresh: but nothing can be understood of the psychology of Christianity, if it be supposed that it was the expression of revived youth among a people, or of the resuscitated strength of a race.
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It is easily understood that humiliation in the place of self-esteem, anxious cautiousness towards the passions, emancipation from the usual duties (whereby, a higher notion of rank is created), the incitement to constant war on behalf of enormous issues, habituation to effusiveness of feelings--all this goes to constitute a type: in such a type the _hypersensitiveness_ of a perishing body preponderates; but the nervousness and the inspirations it engenders are _interpreted_ differently.
Page 104
The creation of _this_ ideal was the most appalling temptation that had ever been put in the way of mankind; for, with it, the stronger and more successful exceptions, the lucky cases among men, in which the will to power and to growth leads the whole species "man" one step farther forward, this type was threatened with disaster.
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376.
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" A concealed "_yea_" is driving us forward, and it is stronger than all our "nays.
Page 179
They were consistent with their first false principle: that consciousness was the _highest,_ the _supreme_ state of mind, the prerequisite of perfection--whereas the reverse is true.
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