Beyond Good and Evil

By Friedrich Nietzsche

Page 27

reason in the end to become
distrustful also of all thinking; has it not hitherto been playing upon
us the worst of scurvy tricks? and what guarantee would it give that
it would not continue to do what it has always been doing? In all
seriousness, the innocence of thinkers has something touching and
respect-inspiring in it, which even nowadays permits them to wait upon
consciousness with the request that it will give them HONEST answers:
for example, whether it be "real" or not, and why it keeps the outer
world so resolutely at a distance, and other questions of the same
description. The belief in "immediate certainties" is a MORAL NAIVETE
which does honour to us philosophers; but--we have now to cease being
"MERELY moral" men! Apart from morality, such belief is a folly which
does little honour to us! If in middle-class life an ever-ready distrust
is regarded as the sign of a "bad character," and consequently as an
imprudence, here among us, beyond the middle-class world and its Yeas
and Nays, what should prevent our being imprudent and saying: the
philosopher has at length a RIGHT to "bad character," as the being who
has hitherto been most befooled on earth--he is now under OBLIGATION
to distrustfulness, to the wickedest squinting out of every abyss of
suspicion.--Forgive me the joke of this gloomy grimace and turn of
expression; for I myself have long ago learned to think and estimate
differently with regard to deceiving and being deceived, and I keep at
least a couple of pokes in the ribs ready for the blind rage with which
philosophers struggle against being deceived. Why NOT? It is nothing
more than a moral prejudice that truth is worth more than semblance; it
is, in fact, the worst proved supposition in the world. So much must be
conceded: there could have been no life at all except upon the basis
of perspective estimates and semblances; and if, with the virtuous
enthusiasm and stupidity of many philosophers, one wished to do away
altogether with the "seeming world"--well, granted that YOU could do
that,--at least nothing of your "truth" would thereby remain! Indeed,
what is it that forces us in general to the supposition that there is an
essential opposition of "true" and "false"? Is it not enough to suppose
degrees of seemingness, and as it were lighter and darker shades and
tones of semblance--different valeurs, as the painters say? Why might
not the world WHICH CONCERNS US--be a fiction? And to any one who
suggested: "But to a fiction belongs an originator?"--might it not be
bluntly replied: WHY? May not

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Book V.
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"--Christianity found the idea of punishment in hell in the entire Roman Empire: for the numerous mystic cults have hatched this idea with particular satisfaction as being the most fecund egg of their power.
Page 49
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Nevertheless, we never act thus from one single motive: as it is certain that we wish to free ourselves from suffering thereby, it is also certain that by the same action we yield to an impulse of pleasure.
Page 86
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In the first place, let us take the German philosophers: they went back to the first and oldest stage of speculation, for they were content with conceptions instead of explanations, like the thinkers of dreamy epochs--a pre-scientific type of philosophy was thus revived by them.
Page 118
A noble culture may resemble, so far as passions are concerned, either a horseman who takes pleasure in making his proud and fiery animal trot in the Spanish fashion,--we have only to recollect the age of Louis XIV.
Page 131
--The Germans wish to be transported by the artist into a state of dreamy passion; by his aid the Italians wish to rest from their real passions; the French wish him to give them an opportunity of showing their judgment and of making speeches.
Page 136
It is not the guilt and its pernicious consequences which interests these poets--Shakespeare as little as Sophocles (in the _Ajax_, _Philoctetes_, _OEdipus_)--however easy it might have been in the cases just mentioned to make the guilt the lever of the play, it was carefully avoided by the poets.
Page 138
--Insanity makes its appearance in the children of great geniuses, and stupidity in those of the most virtuous--so says Aristotle.
Page 140
Whenever you applaud and cheer you have in your hands the conscience of the artists--and woe to art if they get to know that you cannot distinguish between innocent and guilty music! I do not indeed refer to "good" and "bad" music--we meet with both in the two kinds of music mentioned! but I call innocent music that which thinks only of itself and believes only in itself, and which on account of itself has forgotten the world at large--this spontaneous expression of the most profound solitude which speaks of itself and with itself, and has entirely forgotten that there are listeners, effects, misunderstandings and failures in the world outside.
Page 144
(Livingstone heard some one say, "God created white and black men, but the devil created the half-castes.
Page 170
Every thinker paints his world and the things that surround him in fewer colours than really exist, and he is blind to individual colours.
Page 182
Page 191
This is the advantage it has over us: we, on the other hand, can point to our idealisation of sexual love.
Page 208