Beyond Good and Evil

By Friedrich Nietzsche

Page 132

last, enlightened
about human love, had to invent a God who is entire love, entire
CAPACITY for love--who takes pity on human love, because it is so
paltry, so ignorant! He who has such sentiments, he who has such
KNOWLEDGE about love--SEEKS for death!--But why should one deal with
such painful matters? Provided, of course, that one is not obliged to do

270. The intellectual haughtiness and loathing of every man who has
suffered deeply--it almost determines the order of rank HOW deeply men
can suffer--the chilling certainty, with which he is thoroughly imbued
and coloured, that by virtue of his suffering he KNOWS MORE than the
shrewdest and wisest can ever know, that he has been familiar with,
and "at home" in, many distant, dreadful worlds of which "YOU know
nothing"!--this silent intellectual haughtiness of the sufferer, this
pride of the elect of knowledge, of the "initiated," of the almost
sacrificed, finds all forms of disguise necessary to protect itself from
contact with officious and sympathizing hands, and in general from all
that is not its equal in suffering. Profound suffering makes noble:
it separates.--One of the most refined forms of disguise is Epicurism,
along with a certain ostentatious boldness of taste, which takes
suffering lightly, and puts itself on the defensive against all that
is sorrowful and profound. They are "gay men" who make use of gaiety,
because they are misunderstood on account of it--they WISH to be
misunderstood. There are "scientific minds" who make use of science,
because it gives a gay appearance, and because scientificness leads to
the conclusion that a person is superficial--they WISH to mislead to a
false conclusion. There are free insolent minds which would fain conceal
and deny that they are broken, proud, incurable hearts (the cynicism of
Hamlet--the case of Galiani); and occasionally folly itself is the mask
of an unfortunate OVER-ASSURED knowledge.--From which it follows that it
is the part of a more refined humanity to have reverence "for the mask,"
and not to make use of psychology and curiosity in the wrong place.

271. That which separates two men most profoundly is a different sense
and grade of purity. What does it matter about all their honesty and
reciprocal usefulness, what does it matter about all their mutual
good-will: the fact still remains--they "cannot smell each other!" The
highest instinct for purity places him who is affected with it in the
most extraordinary and dangerous isolation, as a saint: for it is just
holiness--the highest spiritualization of the instinct in question. Any
kind of cognizance of an indescribable excess in the joy of the bath,
any kind of

Last Page Next Page

Text Comparison with The Case Of Wagner, Nietzsche Contra Wagner, and Selected Aphorisms.

Page 9
Thus he remained ignorant about himself all his life; for there was, as Nietzsche rightly points out (p.
Page 10
In a truly great man, life-theory and life-practice, if seen from a sufficiently lofty point of view, must and do always agree, in an actor, in a romanticist, in an idealist, and in a Christian, there is always a yawning chasm between the two, which, whatever well-meaning critics may do, cannot be bridged posthumously by acrobatic feats _in psychologicis_.
Page 11
Morality _denies_ life.
Page 12
I hear its very cause.
Page 13
I envy Bizet for having had the courage of this sensitiveness, which hitherto in the cultured music of Europe has found no means of expression,--of this southern, tawny, sunburnt sensitiveness.
Page 23
(In this respect he was very different from old Kant, who rejoiced in another form of daring, _i.
Page 24
including that which has become so outside the theatre, is in bad taste and spoils taste.
Page 25
A man is an actor when he is ahead of mankind in his possession of this one view, that everything which has to strike people as true, must not be true.
Page 27
Wagner's end has been achieved.
Page 29
No musician however thinks in this way.
Page 33
Wagner was never better inspired than towards the end.
Page 35
{~HORIZONTAL ELLIPSIS~} Ah, this old robber! He robs our young men: he even robs our women as well, and drags them to his cell.
Page 38
value of _persons_.
Page 42
With a stage success a man sinks to such an extent in my esteem as to drop out of sight; failure in this quarter makes me prick my ears, makes me begin to pay attention.
Page 45
In it I thought I heard the earthquake by means of which a primeval life-force, which had been constrained for ages, was seeking at last to burst its bonds, quite indifferent to how much of that which nowadays calls itself culture, would thereby be shaken to ruins.
Page 54
Oh, how much more repulsive pleasure now is to him, that coarse, heavy, buff-coloured pleasure, which is understood by our pleasure-seekers, our "cultured people," our wealthy folk and our rulers! With how much more irony we now listen to the hubbub as of a country fair, with which the "cultured" man and the man about town allow themselves to be forced through art, literature, music, and with the help of intoxicating liquor, to "intellectual enjoyments.
Page 57
This was the case with Wagner.
Page 59
Dramatists are _borrowers_--their principal source of wealth--artistic thoughts drawn from the epos.
Page 61
In addition to this he aspired to imitating the witty newspaper article, and finally acquired that presumption which readily joins hands with carelessness "and, behold, it was very good.
Page 64
_ 14 My "Genealogy of Morals" contains the best exposition of the antithesis "_noble morality_" and "_Christian morality_"; a more decisive turning point in the history of religious and moral science does not perhaps exist.