Beyond Good and Evil

By Friedrich Nietzsche

Page 39

is himself only a slender,
tame house-animal, and knows only the wants of a house-animal (like
our cultured people of today, including the Christians of "cultured"
Christianity), need neither be amazed nor even sad amid those ruins--the
taste for the Old Testament is a touchstone with respect to "great" and
"small": perhaps he will find that the New Testament, the book of grace,
still appeals more to his heart (there is much of the odour of the
genuine, tender, stupid beadsman and petty soul in it). To have bound
up this New Testament (a kind of ROCOCO of taste in every respect) along
with the Old Testament into one book, as the "Bible," as "The Book in
Itself," is perhaps the greatest audacity and "sin against the Spirit"
which literary Europe has upon its conscience.

53. Why Atheism nowadays? "The father" in God is thoroughly refuted;
equally so "the judge," "the rewarder." Also his "free will": he does
not hear--and even if he did, he would not know how to help. The worst
is that he seems incapable of communicating himself clearly; is he
uncertain?--This is what I have made out (by questioning and listening
at a variety of conversations) to be the cause of the decline of
European theism; it appears to me that though the religious instinct is
in vigorous growth,--it rejects the theistic satisfaction with profound

54. What does all modern philosophy mainly do? Since Descartes--and
indeed more in defiance of him than on the basis of his procedure--an
ATTENTAT has been made on the part of all philosophers on the old
conception of the soul, under the guise of a criticism of the subject
and predicate conception--that is to say, an ATTENTAT on the
fundamental presupposition of Christian doctrine. Modern philosophy,
as epistemological skepticism, is secretly or openly ANTI-CHRISTIAN,
although (for keener ears, be it said) by no means anti-religious.
Formerly, in effect, one believed in "the soul" as one believed in
grammar and the grammatical subject: one said, "I" is the condition,
"think" is the predicate and is conditioned--to think is an activity for
which one MUST suppose a subject as cause. The attempt was then made,
with marvelous tenacity and subtlety, to see if one could not get out
of this net,--to see if the opposite was not perhaps true: "think" the
condition, and "I" the conditioned; "I," therefore, only a synthesis
which has been MADE by thinking itself. KANT really wished to prove
that, starting from the subject, the subject could not be proved--nor
the object either: the possibility of an APPARENT EXISTENCE of the
subject, and therefore of "the soul,"

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Text Comparison with Thoughts Out of Season, Part II

Page 3
am trying to represent something of which the age is rightly proud--its historical culture--as a fault and a defect in our time, believing as I do that we are all suffering from a malignant historical fever and should at least recognise the fact.
Page 5
There are men who have this power so slightly that a single sharp experience, a single pain, often a little injustice, will lacerate their souls like the scratch of a poisoned knife.
Page 16
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Page 37
There are some who believe in the saving power of German music to revolutionise the German nature.
Page 39
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Page 50
Page 51
The complete victory of the logical over the illogical (O thou complete rogue!) must coincide with the last day, the end in time of the world-process.
Page 52
The existence of the "world" and "humanity" need not trouble us for some time, except to provide us with a good joke: for the presumption of the small earthworm is the most uproariously comic thing on the face of the earth.
Page 60
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Page 63
He will want all his honesty, all the sturdiness and sincerity in his character to help him to revolt against second-hand thought, second-hand learning, second-hand action.
Page 64
Later generations will be greatly disgusted, when they come to treat the movements of a period in which no living men ruled, but shadow-men on the screen of public opinion; and to some far posterity our age may well be the darkest chapter of history, the most unknown because the least human.
Page 71
Schopenhauer has a second characteristic in common with Montaigne, besides honesty; a joy that really makes others joyful.
Page 72
And so in their company one feels a natural man again, and could cry out with Goethe--"What a wondrous and priceless thing is a living creature! How fitted to his surroundings, how true, and real!" I have been describing nothing but the first, almost physiological, impression made upon me by Schopenhauer, the magical emanation of inner force from one plant of Nature to another, that follows the slightest contact.
Page 77
Here we see, as I said, the greatness of Schopenhauer, that he follows up every idea, as Hamlet follows the Ghost, without allowing himself to turn aside for a learned digression, or be drawn away by the scholastic abstractions of a rabid dialectic.
Page 88
The picture of Schopenhauer's man can help us here.
Page 92
With regard to such objections, I will admit that our work has hardly begun, and so far as I know, I only see one thing clearly and definitely--that it is possible for that ideal picture to provide you and me with a chain of duties that may be accomplished; and some of us already feel its pressure.
Page 98
" I called this inward condition the "first initiation into culture.
Page 104
There was a similar opposition, with probability and custom on its side, to the theory of Copernicus.
Page 107
For the sake of an absolutely inhuman thing--mere purposeless, and therefore motiveless, knowledge--a mass of very human little motives have been chemically combined, and as the result we have the professor,--so transfigured in the light of that pure unearthly object that the mixing and pounding which went to form him are all forgotten! It is very curious.
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.