Beyond Good and Evil

By Friedrich Nietzsche

Page 26

the reversing
and fundamental shifting of values, owing to a new self-consciousness
and acuteness in man--is it not possible that we may be standing on
the threshold of a period which to begin with, would be distinguished
negatively as ULTRA-MORAL: nowadays when, at least among us immoralists,
the suspicion arises that the decisive value of an action lies precisely
in that which is NOT INTENTIONAL, and that all its intentionalness, all
that is seen, sensible, or "sensed" in it, belongs to its surface or
skin--which, like every skin, betrays something, but CONCEALS still
more? In short, we believe that the intention is only a sign or symptom,
which first requires an explanation--a sign, moreover, which has too
many interpretations, and consequently hardly any meaning in itself
alone: that morality, in the sense in which it has been understood
hitherto, as intention-morality, has been a prejudice, perhaps a
prematureness or preliminariness, probably something of the same rank
as astrology and alchemy, but in any case something which must be
surmounted. The surmounting of morality, in a certain sense even the
self-mounting of morality--let that be the name for the long-secret
labour which has been reserved for the most refined, the most upright,
and also the most wicked consciences of today, as the living touchstones
of the soul.

33. It cannot be helped: the sentiment of surrender, of sacrifice for
one's neighbour, and all self-renunciation-morality, must be mercilessly
called to account, and brought to judgment; just as the aesthetics
of "disinterested contemplation," under which the emasculation of art
nowadays seeks insidiously enough to create itself a good conscience.
There is far too much witchery and sugar in the sentiments "for others"
and "NOT for myself," for one not needing to be doubly distrustful here,
and for one asking promptly: "Are they not perhaps--DECEPTIONS?"--That
they PLEASE--him who has them, and him who enjoys their fruit, and also
the mere spectator--that is still no argument in their FAVOUR, but just
calls for caution. Let us therefore be cautious!

34. At whatever standpoint of philosophy one may place oneself nowadays,
seen from every position, the ERRONEOUSNESS of the world in which we
think we live is the surest and most certain thing our eyes can light
upon: we find proof after proof thereof, which would fain allure us into
surmises concerning a deceptive principle in the "nature of things."
He, however, who makes thinking itself, and consequently "the spirit,"
responsible for the falseness of the world--an honourable exit, which
every conscious or unconscious advocatus dei avails himself of--he
who regards this world, including space, time, form, and movement, as
falsely DEDUCED, would have at least good

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

Page 0
Nietzsche's essay, _Richard Wagner in Bayreuth,_ appeared in 1876, and his next publication was his present work, which was issued in 1878.
Page 2
Nietzsche is feeling his way, and these aphorisms represent his first steps.
Page 4
at a time when I had become sufficiently clear-sighted about morality; also for deceiving myself about Richard Wagner's incurable romanticism, as if it were a beginning and not an end; also about the Greeks, also about the Germans and their future--and there would still probably be quite a long list of such alsos? Supposing however, that this were all true and that I were reproached with good reason, what do _you_ know, what _could_ you know as to how much artifice of self-preservation, how much rationality and higher protection there is in such self-deception,--and how much falseness I still _require_ in order to allow myself again and again the luxury of _my_ sincerity? .
Page 10
But the philosopher sees "instincts" in the present man and takes it for granted that this is one of the unalterable facts of mankind, and, consequently, can furnish a key to the understanding of the world; the entire teleology is so constructed that man of the last four thousand years is spoken of as an _eternal_ being, towards which all things in the world have from the beginning a natural direction.
Page 33
And this is also true,--numberless single observations on the human and all-too-human have first been discovered, and given utterance to, in circles of society which were accustomed to offer sacrifice therewith to a clever desire to please, and not to scientific knowledge,--and the odour of that old home of the moral maxim, a very seductive odour, has attached itself almost inseparably to the whole species, so that on its account the scientific man involuntarily betrays a certain distrust of this species and its earnestness.
Page 43
TO WISH FOR REVENGE AND TO TAKE REVENGE.
Page 47
--The moral sense must not be lacking in those natures which have no ambition.
Page 48
Therefore it was no sign of badness in Xerxes (whom even all Greeks describe as superlatively noble) when he took a son away from his father and had him cut in pieces, because he had expressed a nervous, ominous distrust of the whole campaign; in this case the individual is put out of the way like an unpleasant insect; he is too lowly to be allowed any longer to cause annoyance to a ruler of the world.
Page 54
And thus the social instinct grows out of pleasure.
Page 60
The degrees of the power of judgment determine whither any one lets himself be drawn through this longing; to every society, to every individual, a scale of possessions is continually present, according to which he determines his actions and judges those of others.
Page 67
--The fact of how many feelings are lost to us may be seen, for instance, in the mingling of the _droll,_ even.
Page 81
He scourges his self-adoration with self-contempt and cruelty, he rejoices in the wild tumult of his desires and the sharp pain of sin, even in the idea of being lost; he understands how to lay a trap for his emotions, for instance even for his keen love of ruling, so that he sinks into the most utter abasement and his tormented soul is thrown out of joint by this contrast; and finally, if he longs for visions, conversations with the dead or with divine beings, it is at bottom a rare.
Page 101
--The thinker, as likewise the artist, who has put his best self into his works, feels an almost malicious joy when he sees how mind and body are being slowly damaged and destroyed by time, as if from a dark corner he were spying a thief at his money-chest, knowing all the time that it was empty and his treasures in safety.
Page 109
" And does not Goethe's mature artistic insight in the second half of his life say practically the same thing?--that insight by means of which he made such a bound in advance of whole generations that, generally speaking, it may be said that Goethe's influence has not yet begun, that his time has still to come.
Page 112
The strongest natures _retain_ the type, the weaker ones help it to _develop.
Page 121
In similar circumstances countless persons perish constantly; the few saved have, therefore, usually grown stronger, because they endured these bad conditions by virtue of an inexhaustible inborn strength, and this strength they had also exercised and increased by fighting against these circumstances; thus the miracle is explained.
Page 140
SENSITIVENESS IN THE COUNTRY.
Page 170
If you expose bloody pieces of flesh to a beast, and withdraw them again, until it finally begins to roar, do you think that roaring implies justice? 452.
Page 177
The spectacle of strife, and the hostile laying bare of all the weaknesses of religious confessions, admit finally of no other expedient except that every better and more talented person should make irreligiousness his private affair, a sentiment which now obtains the upper hand even in the minds of the governing classes, and, almost against their will, gives an anti-religious character to their measures.
Page 179
To _labour_ for the propagation and realisation of this idea is, certainly, another thing; one must think very presumptuously of one's reason, and only half understand history, to set one's hand to the plough at present--when as yet no one can show us the seeds that are afterwards to be sown upon the broken soil.