Beyond Good and Evil

By Friedrich Nietzsche

Page 137

ENTHUSIASM, including what belongs to it, for
instance, virtue. For as Galiani said, who was obliged to know it: VERTU

289. In the writings of a recluse one always hears something of the echo
of the wilderness, something of the murmuring tones and timid vigilance
of solitude; in his strongest words, even in his cry itself, there
sounds a new and more dangerous kind of silence, of concealment. He who
has sat day and night, from year's end to year's end, alone with his
soul in familiar discord and discourse, he who has become a cave-bear,
or a treasure-seeker, or a treasure-guardian and dragon in his cave--it
may be a labyrinth, but can also be a gold-mine--his ideas themselves
eventually acquire a twilight-colour of their own, and an odour, as much
of the depth as of the mould, something uncommunicative and repulsive,
which blows chilly upon every passer-by. The recluse does not believe
that a philosopher--supposing that a philosopher has always in the first
place been a recluse--ever expressed his actual and ultimate opinions in
books: are not books written precisely to hide what is in us?--indeed,
he will doubt whether a philosopher CAN have "ultimate and actual"
opinions at all; whether behind every cave in him there is not, and must
necessarily be, a still deeper cave: an ampler, stranger, richer
world beyond the surface, an abyss behind every bottom, beneath every
"foundation." Every philosophy is a foreground philosophy--this is a
recluse's verdict: "There is something arbitrary in the fact that the
PHILOSOPHER came to a stand here, took a retrospect, and looked around;
that he HERE laid his spade aside and did not dig any deeper--there
is also something suspicious in it." Every philosophy also CONCEALS a
philosophy; every opinion is also a LURKING-PLACE, every word is also a

290. Every deep thinker is more afraid of being understood than of being
misunderstood. The latter perhaps wounds his vanity; but the former
wounds his heart, his sympathy, which always says: "Ah, why would you
also have as hard a time of it as I have?"

291. Man, a COMPLEX, mendacious, artful, and inscrutable animal, uncanny
to the other animals by his artifice and sagacity, rather than by his
strength, has invented the good conscience in order finally to enjoy his
soul as something SIMPLE; and the whole of morality is a long, audacious
falsification, by virtue of which generally enjoyment at the sight of
the soul becomes possible. From this point of view there is perhaps much
more in the conception of "art" than is generally believed.

292. A philosopher: that is a man

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 3
"Can we not upset every standard? and is good perhaps evil? and God only an invention and a subtlety of the devil? Is everything, in the last resort, false? And if we are dupes are we not on that very account dupers also? _must_ we not be dupers also?" Such reflections lead and mislead him, ever further on, ever further away.
Page 5
Formerly they were your masters: but they should be merely your tools along with other tools.
Page 13
Almost all the organs act independently and vigorously.
Page 23
We have taken a forward step out of reaction.
Page 26
Only men of the utmost simplicity can believe that the nature man knows can be changed into a purely logical nature.
Page 27
To feel oneself, however, as humanity (not alone as an individual) frittered away exactly as we see the stray leaves frittered away by nature, is a feeling transcending all feeling.
Page 30
If Plutarch's heroes are enthusiastically imitated and a reluctance is experienced to looking too critically into the motives of their actions, not the knowledge but the welfare of human society is promoted thereby: psychological error and above all obtuseness in regard to it, help human nature forward, whereas knowledge of the truth is more promoted by means of the stimulating strength of a hypothesis; as La Rochefoucauld in the first edition of his "Sentences and Moral Maxims" has expressed it: "What the world calls virtue is ordinarily but a phantom created by the passions, and to which we give a good name in order to do whatever we please with impunity.
Page 32
" 38 =To What Extent Useful.
Page 35
The mountain height of humanity here reveals its lower formations, which might otherwise remain hidden from view.
Page 37
The cheerfulness, friendliness and kindness of a heart are unfailing sources of unegoistic impulse and have made far more for civilization than those other more noised manifestations of it that are styled sympathy, benevolence and sacrifice.
Page 40
As they spread this doubt, they lay anew the prop of their power: even the free thinkers dare not oppose such disinterestedness with severe truth and cry: "Thou deceived one, deceive not!"--Only the difference of standpoint separates them.
Page 47
=--When the rich man takes a possession away from the poor man (for example, a prince who deprives a plebeian of his beloved) there arises in the mind of the poor man a delusion: he thinks the rich man must be wholly perverted to take from him the little that he has.
Page 50
A still higher stage is attained when he regulates his conduct upon the basis of honor, by means of which he gains mastery of himself and surrenders his desires to principles; this lifts him far above the phase in which he was actuated only by considerations of personal advantage as he understood it.
Page 52
To break loose from it is dangerous, more prejudicial to the community than to the individual (because divinity visits the consequences of impiety and sacrilege upon the community rather than upon the individual).
Page 54
(In Turkish such an apartment is termed a harem or holy thing, the same word also designating the vestibule of a mosque).
Page 63
Much as may be gained from Schopenhauer's religio-ethical human and cosmical oracle as regards the comprehension of Christianity and other religions, it is nevertheless certain that he erred regarding the value of religion to knowledge.
Page 66
With the aid of this corporeal element the spirit may be bound, injured or destroyed.
Page 72
He responds with that which he is glad to give, namely a heart that is glad to accept.
Page 75
The truth is that joy in his own being, the fulness of his own powers in connection with the inevitable decline of his profound excitation with the lapse of time, bore off the palm of victory.
Page 78
It is always more difficult to assert one's personality without shrinking and without hesitation than to give it up altogether in the manner indicated, and it requires moreover more intellect and thought.