Beyond Good and Evil

By Friedrich Nietzsche

Page 142


My table was spread out for you on high--
Who dwelleth so
Star-near, so near the grisly pit below?--
My realm--what realm hath wider boundary?
My honey--who hath sipped its fragrancy?


Friends, ye are there! Woe me,--yet I am not
He whom ye seek?
Ye stare and stop--better your wrath could speak!
I am not I? Hand, gait, face, changed? And what
I am, to you my friends, now am I not?


Am I an other? Strange am I to Me?
Yet from Me sprung?
A wrestler, by himself too oft self-wrung?
Hindering too oft my own self's potency,
Wounded and hampered by self-victory?


I sought where-so the wind blows keenest. There
I learned to dwell
Where no man dwells, on lonesome ice-lorn fell,
And unlearned Man and God and curse and prayer?
Became a ghost haunting the glaciers bare?


Ye, my old friends! Look! Ye turn

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Text Comparison with Thoughts Out of Season, Part II

Page 8
He has a divine insight into the original meaning of the hieroglyphs, and comes even to be weary of the letters that are continually unrolled before him.
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Page 30
Yet I think one only hears the overtones of the original historical note: its rough powerful quality can be no longer guessed from these thin and shrill vibrations.
Page 32
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Page 55
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Page 66
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Page 67
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Page 68
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Page 71
And again his rough and rather grim soul leads us not so much to miss as to despise the suppleness and courtly grace of the excellent Frenchmen; and no one will find in him the gilded imitations of pseudo-gallicism that our German writers prize so highly.
Page 90
The heroism of sincerity lies in ceasing to be the plaything of time.
Page 91
But I have promised to speak of Schopenhauer, as far as my experience goes, as an _educator_, and it is far from being sufficient to paint the ideal humanity which is the "Platonic idea" in Schopenhauer; especially as my representation is an imperfect one.
Page 95
voice with ears that hear.
Page 107
The business men in their continual demand for education merely wish for--business.
Page 109
What significance has any particular form of culture for these several travellers? The enormous throng that press to their end on the first road, understand by it the laws and institutions that enable them to go forward in regular fashion and rule out all the solitary and obstinate people who look towards higher and remoter objects.
Page 110
The impulse towards her own redemption shows clearly her wish to give men a significant existence by the generation of the philosopher and the artist: but how unclear and weak is the effect she generally obtains with her artists and philosophers, and how seldom is there any effect at all! She is especially perplexed in her efforts to make the philosopher useful; her methods are casual and tentative, her failures innumerable; most of her philosophers never touch the common good of mankind at all.
Page 115
It is possible that they will always oppose their sons becoming philosophers, and call it mere perversity; Socrates was sacrificed to the fathers' anger, for "corrupting the youth," and Plato even thought a new ideal state necessary to prevent the philosophers' growth from being dependent on the fathers' folly.
Page 117
banishing him as an enemy, just as it bans a religion that exalts itself to be its judge.
Page 122
This may serve up to a certain point; but not when the modern state appoints an "anti-philosophy" to legitimise it; for it has true philosophy against it just as much as before, or even more so.