Beyond Good and Evil

By Friedrich Nietzsche

Page 125

it still exists, in spite of all Gods and men, and has hitherto been
victorious: these qualities it calls virtues, and these virtues alone
it develops to maturity. It does so with severity, indeed it desires
severity; every aristocratic morality is intolerant in the education
of youth, in the control of women, in the marriage customs, in the
relations of old and young, in the penal laws (which have an eye only
for the degenerating): it counts intolerance itself among the virtues,
under the name of "justice." A type with few, but very marked features,
a species of severe, warlike, wisely silent, reserved, and reticent
men (and as such, with the most delicate sensibility for the charm and
nuances of society) is thus established, unaffected by the vicissitudes
of generations; the constant struggle with uniform UNFAVOURABLE
conditions is, as already remarked, the cause of a type becoming
stable and hard. Finally, however, a happy state of things results, the
enormous tension is relaxed; there are perhaps no more enemies among the
neighbouring peoples, and the means of life, even of the enjoyment
of life, are present in superabundance. With one stroke the bond and
constraint of the old discipline severs: it is no longer regarded as
necessary, as a condition of existence--if it would continue, it can
only do so as a form of LUXURY, as an archaizing TASTE. Variations,
whether they be deviations (into the higher, finer, and rarer), or
deteriorations and monstrosities, appear suddenly on the scene in the
greatest exuberance and splendour; the individual dares to be individual
and detach himself. At this turning-point of history there manifest
themselves, side by side, and often mixed and entangled together, a
magnificent, manifold, virgin-forest-like up-growth and up-striving, a
kind of TROPICAL TEMPO in the rivalry of growth, and an extraordinary
decay and self-destruction, owing to the savagely opposing and seemingly
exploding egoisms, which strive with one another "for sun and light,"
and can no longer assign any limit, restraint, or forbearance for
themselves by means of the hitherto existing morality. It was this
morality itself which piled up the strength so enormously, which bent
the bow in so threatening a manner:--it is now "out of date," it is
getting "out of date." The dangerous and disquieting point has been
reached when the greater, more manifold, more comprehensive life IS
LIVED BEYOND the old morality; the "individual" stands out, and is
obliged to have recourse to his own law-giving, his own arts and
artifices for self-preservation, self-elevation, and self-deliverance.
Nothing but new "Whys," nothing but new "Hows," no common formulas any
longer, misunderstanding and disregard in league with each

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Text Comparison with Thoughts Out of Season, Part II

Page 8
How could the next ten years teach what the past ten were not able to teach? Whether the aim of the teaching be happiness or resignation, virtue or penance, these super-historical men are not agreed; but as against all merely historical ways of viewing the past, they are unanimous in the theory that the past and the present are one and the same, typically alike in all their diversity, and forming together a picture of eternally present imperishable types of unchangeable value and significance.
Page 25
Individuality has withdrawn itself to its recesses; it is seen no more from the outside, which makes one doubt if it be possible to have causes without effects.
Page 28
If the author have already created something, our historian will set out clearly the past and the probable future course of his development, he will put him with others and compare them, and separate by analysis the choice of his material and his treatment; he will wisely sum the author up and give him general advice for his future path.
Page 30
And in this safe realm of indifference a man may very successfully become a "cold demon of knowledge.
Page 34
The guests that come last to the table should rightly take the last places: and will you take the first? Then do some great and mighty deed: the place may be prepared for you then, even though you do come last.
Page 41
The opposite message of a later time, _memento vivere_, is spoken rather timidly, without the full power of the lungs; and there is something almost dishonest about it.
Page 52
When they are once understood, no one will take Hartmann's words on the world-process as anything but a joke.
Page 65
One must take a rather impudent and reckless way with the riddle; especially as the key is apt to be lost, however things turn out.
Page 66
There are other means of "finding ourselves," of coming to ourselves out of the confusion wherein we all wander as in a dreary cloud; but I know none better than to think on our educators.
Page 75
These free and lonely men know that they perpetually seem other than they are.
Page 78
Page 79
Each one of us bears a creative solitude within himself and his consciousness of it forms an exotic aura of strangeness round him.
Page 85
They think more exclusively of themselves than men ever thought before; they plant and build for their little day, and the chase for happiness is never greater than when the quarry must be caught to-day or to-morrow: the next day perhaps there is no more hunting.
Page 88
This openness in him appears to other men to be an effect of malice, for they think the preservation of their shifts and pretences to be the first duty of humanity, and any one who destroys their playthings to be merely malicious.
Page 90
Everything in the process of "becoming" is a hollow sham, contemptible and shallow: man can only find the solution of his riddle in "being" something definite and unchangeable.
Page 112
Such men will see that the identical obstacles hinder the effect of a great philosophy and the production of the great philosopher; and so will direct their aims to prepare the regeneration of Schopenhauer, which means that of the philosophical genius.
Page 113
Any one who thinks I do Kant wrong in saying this does not know what a philosopher is--not only a great thinker, but also a real man; and how could a real man have sprung from a savant? He who lets conceptions, opinions, events, books come between himself and things, and is born for history (in the widest sense), will never see anything at once, and never be himself a thing to be "seen at once"; though both these powers should be in the philosopher, as he must take most of his doctrine from himself and be himself.
Page 116
The "encouragement of philosophy" means that there are to-day a number of men whom the state enables to make their living out of philosophy; whereas the old sages of Greece were not paid by the state, but at best were presented, as Zeno was, with a golden crown and a monument in the Ceramicus.
Page 119
The cause lies partly in the feebleness of those who hold the chairs at present: and if Schopenhauer had to write his treatise on university philosophy to-day, he would find the club no longer necessary, but could conquer with a bulrush.
Page 121
They wanted to have a little physical knowledge at their back, possibly in the form of empirical psychology (like the Herbartians), or perhaps a little history; and then they could at least make a public show of behaving scientifically, although in their hearts they may wish all philosophy and all science at the devil.