Beyond Good and Evil

By Friedrich Nietzsche

Page 134

low in him, and in the foreground--and thereby
betrays himself.

276. In all kinds of injury and loss the lower and coarser soul is
better off than the nobler soul: the dangers of the latter must be
greater, the probability that it will come to grief and perish is in
fact immense, considering the multiplicity of the conditions of its
existence.--In a lizard a finger grows again which has been lost; not so
in man.--

277. It is too bad! Always the old story! When a man has finished
building his house, he finds that he has learnt unawares something
which he OUGHT absolutely to have known before he--began to build. The
eternal, fatal "Too late!" The melancholia of everything COMPLETED--!

278.--Wanderer, who art thou? I see thee follow thy path without scorn,
without love, with unfathomable eyes, wet and sad as a plummet which has
returned to the light insatiated out of every depth--what did it seek
down there?--with a bosom that never sighs, with lips that conceal their
loathing, with a hand which only slowly grasps: who art thou? what
hast thou done? Rest thee here: this place has hospitality for every
one--refresh thyself! And whoever thou art, what is it that now pleases
thee? What will serve to refresh thee? Only name it, whatever I have
I offer thee! "To refresh me? To refresh me? Oh, thou prying one,
what sayest thou! But give me, I pray thee---" What? what? Speak out!
"Another mask! A second mask!"

279. Men of profound sadness betray themselves when they are happy: they
have a mode of seizing upon happiness as though they would choke and
strangle it, out of jealousy--ah, they know only too well that it will
flee from them!

280. "Bad! Bad! What? Does he not--go back?" Yes! But you misunderstand
him when you complain about it. He goes back like every one who is about
to make a great spring.

281.--"Will people believe it of me? But I insist that they believe it
of me: I have always thought very unsatisfactorily of myself and about
myself, only in very rare cases, only compulsorily, always without
delight in 'the subject,' ready to digress from 'myself,' and always
without faith in the result, owing to an unconquerable distrust of the
POSSIBILITY of self-knowledge, which has led me so far as to feel a
CONTRADICTIO IN ADJECTO even in the idea of 'direct knowledge' which
theorists allow themselves:--this matter of fact is almost the most
certain thing I know about myself. There must be a sort of repugnance
in me to BELIEVE anything definite about myself.--Is there perhaps
some enigma

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 8
Granted that it is _the problem of the gradations of rank,_ of which we may say that it is _our_ problem, we free spirits; now only in the midday of our life do we first understand what preparations, detours, tests, experiments, and disguises the problem needed, before it _was permitted_ to rise before us, and how we had first to experience the most manifold and opposing conditions of distress and happiness in soul and body, as adventurers and circumnavigators of the inner world called "man," as surveyors of all the "higher" and the "one-above-another," also called "man"--penetrating everywhere, almost without fear, rejecting nothing, losing nothing, tasting everything, cleansing everything from all that is accidental, and, as it were, sifting it out--until at last we could say, we free spirits, "Here--a _new_ problem! Here a long ladder, the rungs of which we ourselves have sat upon and mounted,--which we ourselves at some time have _been_! Here a higher place, a.
Page 21
The most enlightened only succeed so far as to free themselves from metaphysics and look back upon it with superiority, while it is necessary here, too, as in the hippodrome, to.
Page 24
Page 34
First, all single actions are called good or bad without any regard to their motives, but only on account of the useful or injurious consequences which result for the community.
Page 47
--One will seldom go wrong if one attributes extreme actions to vanity, average ones to habit, and petty ones to fear.
Page 56
Thus we do not call even intentional injury immoral in all circumstances; for instance, we kill a fly unhesitatingly and intentionally, only because its buzzing annoys us; we punish a criminal intentionally and hurt him in order to protect ourselves and society.
Page 60
The butterfly wants to break through its chrysalis: it rends and tears it, and is then blinded and confused by the unaccustomed light, the kingdom of liberty.
Page 72
Page 73
Unconcerned about such predecessors we hazard the following interpretation of the phenomenon in question.
Page 94
This ambition further demanded that their work should achieve the greatest excellence _in their own eyes,_ as they understood excellence, _without any regard_ for the reigning taste and the general opinion about excellence in a work of art; and thus it was long before Æschylus and Euripides achieved any success, until at last they _educated_ judges of art, who valued their work according to the standards which they themselves appointed.
Page 97
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Page 125
Therefore a higher culture must give man a double brain, two brain-chambers, so to speak, one to feel science and the other to feel non-science, which can lie side by side, without confusion, divisible, exclusive; this is a necessity of health.
Page 133
Therefore the learning of many languages is injurious, inasmuch as it arouses a belief in possessing dexterity and, as a matter of fact, it lends a kind of delusive importance to social intercourse.
Page 149
Page 161
He who has had such an experience will never be able to forget all his life who has been his greatest and most dangerous enemy.
Page 176
Even at present no power can become "legitimate" without the assistance of the priests; a fact which Napoleon understood.
Page 179
--Socialism is the fantastic younger brother of almost decrepit despotism, which it wants to succeed; its efforts are, therefore, in the deepest sense reactionary.
Page 187
Page 207
Liberated from the fire, and impelled by the intellect, we then pass from opinion to opinion, through the change of parties, as noble _betrayers_ of all things that can in any way be betrayed--and nevertheless without a feeling of guilt.