Beyond Good and Evil

By Friedrich Nietzsche

Page 21

of elevated tastes;
supposing, however, that he does not voluntarily take all this burden
and disgust upon himself, that he persistently avoids it, and remains,
as I said, quietly and proudly hidden in his citadel, one thing is then
certain: he was not made, he was not predestined for knowledge. For as
such, he would one day have to say to himself: "The devil take my good
taste! but 'the rule' is more interesting than the exception--than
myself, the exception!" And he would go DOWN, and above all, he would
go "inside." The long and serious study of the AVERAGE man--and
consequently much disguise, self-overcoming, familiarity, and bad
intercourse (all intercourse is bad intercourse except with one's
equals):--that constitutes a necessary part of the life-history of every
philosopher; perhaps the most disagreeable, odious, and disappointing
part. If he is fortunate, however, as a favourite child of knowledge
should be, he will meet with suitable auxiliaries who will shorten and
lighten his task; I mean so-called cynics, those who simply recognize
the animal, the commonplace and "the rule" in themselves, and at the
same time have so much spirituality and ticklishness as to make them
talk of themselves and their like BEFORE WITNESSES--sometimes they
wallow, even in books, as on their own dung-hill. Cynicism is the only
form in which base souls approach what is called honesty; and the
higher man must open his ears to all the coarser or finer cynicism, and
congratulate himself when the clown becomes shameless right before
him, or the scientific satyr speaks out. There are even cases where
enchantment mixes with the disgust--namely, where by a freak of nature,
genius is bound to some such indiscreet billy-goat and ape, as in the
case of the Abbe Galiani, the profoundest, acutest, and perhaps also
filthiest man of his century--he was far profounder than Voltaire, and
consequently also, a good deal more silent. It happens more frequently,
as has been hinted, that a scientific head is placed on an ape's body, a
fine exceptional understanding in a base soul, an occurrence by no means
rare, especially among doctors and moral physiologists. And whenever
anyone speaks without bitterness, or rather quite innocently, of man
as a belly with two requirements, and a head with one; whenever any one
sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity
as the real and only motives of human actions; in short, when any one
speaks "badly"--and not even "ill"--of man, then ought the lover of
knowledge to hearken attentively and diligently; he ought, in general,
to have an open ear wherever there is talk without indignation.

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

Page 1
Another very general error is to suppose that the point at issue here is not one concerning music at all, but concerning religion.
Page 5
" And as early as 1874, Nietzsche wrote in his diary--"Wagner is a born actor.
Page 6
In regard to Wagner's life we might easily fall into the same error--that is to say, we might take seriously all he says concerning himself and his family affairs.
Page 8
For how can harmony, order, symmetry, mastery, proceed from uncontrolled discord, disorder, disintegration, and chaos? The fact that an art which springs from such a marshy soil may, like certain paludal plants, be "wonderful," "gorgeous," and "overwhelming," cannot be denied; but true art it is not.
Page 15
In this way Wagner stood for the Christian concept, "Thou must and shalt _believe_".
Page 18
That which is harmful lures the exhausted: cabbage lures the vegetarian.
Page 35
All he did was to accelerate the fall,--though we are quite prepared to admit that he did it in a way which makes one recoil with horror from this almost instantaneous decline.
Page 36
His creations are not the result of plenitude, he thirsts after abundance.
Page 37
From the rule, that corruption is paramount, that corruption is a fatality,--not even a God can save music.
Page 38
AEsthetic is inextricably bound up with these biological principles: there is decadent aesthetic, and _classical_ aesthetic,--"beauty in itself" is just as much a chimera as any other kind of idealism.
Page 43
The aim after which more modern music is striving, which is now given the strong but obscure name of "unending melody," can be clearly understood by comparing it to one's feelings on entering the sea.
Page 46
Even at the present day, France is still the refuge of the most intellectual and refined culture in Europe, it remains the high school of taste: but one must know where to find this France of taste.
Page 49
The preaching of chastity remains an incitement to unnaturalness: I despise anybody who does not regard "Parsifal" as an outrage upon morality.
Page 52
--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.
Page 53
Epilogue.
Page 56
True, he did this in his own fashion, and this was not the fashion of upright and far-seeing men.
Page 60
But has the drama _been improved_ thanks to this addition? A _symbolic interpretation_ has been affixed to it, a sort of philological commentary, which sets fetters upon the inner and free understanding of the imagination--it is tyrannical.
Page 61
55.
Page 62
Weakness of will.
Page 63
15, 16.