Beyond Good and Evil

By Friedrich Nietzsche

Page 41

has exercised
its acuteness and profundity has just been an occasion for its exercise,
something of a game, something for children and childish minds. Perhaps
the most solemn conceptions that have caused the most fighting and
suffering, the conceptions "God" and "sin," will one day seem to us of
no more importance than a child's plaything or a child's pain seems to
an old man;--and perhaps another plaything and another pain will then
be necessary once more for "the old man"--always childish enough, an
eternal child!

58. Has it been observed to what extent outward idleness, or
semi-idleness, is necessary to a real religious life (alike for its
favourite microscopic labour of self-examination, and for its soft
placidity called "prayer," the state of perpetual readiness for the
"coming of God"), I mean the idleness with a good conscience, the
idleness of olden times and of blood, to which the aristocratic
sentiment that work is DISHONOURING--that it vulgarizes body and
soul--is not quite unfamiliar? And that consequently the modern, noisy,
time-engrossing, conceited, foolishly proud laboriousness educates
and prepares for "unbelief" more than anything else? Among these, for
instance, who are at present living apart from religion in Germany, I
find "free-thinkers" of diversified species and origin, but above all
a majority of those in whom laboriousness from generation to generation
has dissolved the religious instincts; so that they no longer know what
purpose religions serve, and only note their existence in the world
with a kind of dull astonishment. They feel themselves already fully
occupied, these good people, be it by their business or by their
pleasures, not to mention the "Fatherland," and the newspapers, and
their "family duties"; it seems that they have no time whatever left
for religion; and above all, it is not obvious to them whether it is a
question of a new business or a new pleasure--for it is impossible, they
say to themselves, that people should go to church merely to spoil
their tempers. They are by no means enemies of religious customs;
should certain circumstances, State affairs perhaps, require their
participation in such customs, they do what is required, as so many
things are done--with a patient and unassuming seriousness, and without
much curiosity or discomfort;--they live too much apart and outside
to feel even the necessity for a FOR or AGAINST in such matters. Among
those indifferent persons may be reckoned nowadays the majority of
German Protestants of the middle classes, especially in the great
laborious centres of trade and commerce; also the majority of laborious
scholars, and the entire University personnel (with the exception of
the theologians, whose existence and possibility there always

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Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 2
The thundering din waxed louder and louder, and lo and behold! his own beloved regiment of field artillery dashed forward at full speed, out of the mist of motes, and sped westward amid an uproar of clattering chains and galloping steeds.
Page 4
Whereas most other philosophers before him had been the "Altruist" of the lower strata of humanity, Nietzsche may aptly be called the Altruist of the exceptions, of the particular lucky cases among men.
Page 6
"Nothing has any purpose" (the inconsistency of one explanation of the world, to which men have devoted untold energy,--gives rise to the suspicion that all explanations may perhaps be false).
Page 15
29.
Page 77
_The trick_: The _denial_ of all _natural mobilia,_ and their transference to the spiritual world beyond .
Page 78
The _profound contempt_ with which the Christian was treated by the noble people of antiquity, is of the same order as the present instinctive aversion to Jews: it is the hatred which free and self-respecting classes feel towards those _who wish to creep in secretly,_ and who combine an awkward bearing with foolish self-sufficiency.
Page 116
The state is not subtle, not secret enough; the art of "directing consciences" slips its grasp.
Page 117
In short, every one of them is not _considered "good" for its own sake,_ but rather because it approximates to a standard prescribed either by "society" or by the "herd," as a means to the ends of the latter, as necessary for their preservation and enhancement, and also as the result of an actual _gregarious instinct_ in the individual; these qualities are thus in the service of an instinct which is _fundamentally different_ from these _states of virtue.
Page 119
_ .
Page 125
307.
Page 129
A _virtuous man_ is of a lower species because, in the first place, he has no "personality," but acquires his value by conforming with a certain human scheme which has been once and for ever fixed.
Page 139
_--"Nature is good; for a wise and good God is its cause.
Page 147
There is no such thing as egoism which keeps within its bounds and does not exceed them--consequently, the "allowable," the "morally indifferent" egoism of which some people speak, does not exist at all.
Page 150
Society men and diplomatists come third, and women fourth.
Page 152
I value a man according to the _quantum of power and fullness of his will_: not according to the enfeeblement and moribund state thereof.
Page 158
.
Page 167
of being suppressed--ugly! 417.
Page 176
In practice, it means that moral judgments have been torn from the conditions among which they grew and in which alone they had some sense, from their Greek and Græco-political soil, in order to be _denaturalised_ under the cover of being _made sublime.
Page 178
Reason became virtue--virtue equalled happiness.
Page 191
To what extent I deepened pessimism, and first brought its full meaning within my grasp, by means of its most extreme opposite.