Beyond Good and Evil

By Friedrich Nietzsche

Page 126

other, decay,
deterioration, and the loftiest desires frightfully entangled, the
genius of the race overflowing from all the cornucopias of good and bad,
a portentous simultaneousness of Spring and Autumn, full of new charms
and mysteries peculiar to the fresh, still inexhausted, still unwearied
corruption. Danger is again present, the mother of morality, great
danger; this time shifted into the individual, into the neighbour and
friend, into the street, into their own child, into their own heart,
into all the most personal and secret recesses of their desires and
volitions. What will the moral philosophers who appear at this time have
to preach? They discover, these sharp onlookers and loafers, that the
end is quickly approaching, that everything around them decays and
produces decay, that nothing will endure until the day after tomorrow,
except one species of man, the incurably MEDIOCRE. The mediocre alone
have a prospect of continuing and propagating themselves--they will
be the men of the future, the sole survivors; "be like them! become
mediocre!" is now the only morality which has still a significance,
which still obtains a hearing.--But it is difficult to preach this
morality of mediocrity! it can never avow what it is and what it
desires! it has to talk of moderation and dignity and duty and brotherly
love--it will have difficulty IN CONCEALING ITS IRONY!

263. There is an INSTINCT FOR RANK, which more than anything else is
already the sign of a HIGH rank; there is a DELIGHT in the NUANCES
of reverence which leads one to infer noble origin and habits. The
refinement, goodness, and loftiness of a soul are put to a perilous test
when something passes by that is of the highest rank, but is not
yet protected by the awe of authority from obtrusive touches and
incivilities: something that goes its way like a living touchstone,
undistinguished, undiscovered, and tentative, perhaps voluntarily veiled
and disguised. He whose task and practice it is to investigate souls,
will avail himself of many varieties of this very art to determine the
ultimate value of a soul, the unalterable, innate order of rank to which
it belongs: he will test it by its INSTINCT FOR REVERENCE. DIFFERENCE
ENGENDRE HAINE: the vulgarity of many a nature spurts up suddenly like
dirty water, when any holy vessel, any jewel from closed shrines, any
book bearing the marks of great destiny, is brought before it; while
on the other hand, there is an involuntary silence, a hesitation of the
eye, a cessation of all gestures, by which it is indicated that a soul
FEELS the nearness of what is worthiest of respect. The

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

Page 5
For the problem here is not, what value is true?--but, what value is most conducive to the highest form of human life on earth? Nietzsche would fain throw all the burden of valuing upon the Dionysian artist him who speaks about this world out of the love and plenitude of power that is in his own breast, him who, from the very health that is within him, cannot look out upon life without transfiguring it, hallowing it, blessing it, and making it appear better, bigger, and more beautiful.
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.
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489.
Page 56
_ This results in a sort of _practical meditation_ concerning the _conditions of our existence_ as investigators.
Page 63
I take good care not to speak of chemical "_laws_": to do so savours of morality.
Page 67
.
Page 72
Is only a derived phenomenon; the primitive form of it was the will to stuff everything inside one's own skin.
Page 102
, may on that account seem justified.
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845.
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.
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907.
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955.
Page 193
The type of such an interpreter would be Carlyle.
Page 196
In this direction the future of higher men lies: to bear the greatest responsibilities and not to go to rack and ruin through them.
Page 198
From warriors we must learn: (1) to associate death with those interests for which we are fighting--that makes us venerable; (2) we must learn to _sacrifice_ numbers, and to take our cause sufficiently seriously not to spare men; (3) we must practise inexorable discipline, and allow ourselves violence and cunning in war.
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Dionysian pleasure is the only _adequate_ kind here: _I was the first to discover the tragic.
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_ 1040.
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And _vice versâ:_ just think of this _vice versâ_ for a moment in a man like Hafiz; even Goethe, though to a lesser degree, gives some idea of this process.
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1059.
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uniformity, from the play of contradictions back into the delight of consonance, saying yea unto itself, even in this homogeneity of its courses and ages; for ever blessing itself as something which recurs for all eternity,--a becoming which knows not satiety, or disgust, or weariness:--this, my Dionysian world of eternal self-creation, of eternal self-destruction, this mysterious world of twofold voluptuousness; this, my "Beyond Good and Evil" without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must by nature keep goodwill to itself,--would you have a name for my world? A _solution_ of all your riddles? Do ye also want a light, ye most concealed, strongest and most undaunted men of the blackest midnight?--_This world is the Will to Power--and nothing else!_ And even ye yourselves are this will to power--and nothing besides!.