Beyond Good and Evil

By Friedrich Nietzsche

Page 50

love only themselves (or their own ideal, to
express it more agreeably). Thus man wishes woman to be peaceable: but
in fact woman is ESSENTIALLY unpeaceable, like the cat, however well she
may have assumed the peaceable demeanour.

132. One is punished best for one's virtues.

133. He who cannot find the way to HIS ideal, lives more frivolously and
shamelessly than the man without an ideal.

134. From the senses originate all trustworthiness, all good conscience,
all evidence of truth.

135. Pharisaism is not a deterioration of the good man; a considerable
part of it is rather an essential condition of being good.

136. The one seeks an accoucheur for his thoughts, the other seeks some
one whom he can assist: a good conversation thus originates.

137. In intercourse with scholars and artists one readily makes mistakes
of opposite kinds: in a remarkable scholar one not infrequently finds
a mediocre man; and often, even in a mediocre artist, one finds a very
remarkable man.

138. We do the same when awake as when dreaming: we only invent and
imagine him with whom we have intercourse--and forget it immediately.

139. In revenge and in love woman is more barbarous than man.

140. ADVICE AS A RIDDLE.--"If the band is not to break, bite it
first--secure to make!"

141. The belly is the reason why man does not so readily take himself
for a God.

142. The chastest utterance I ever heard: "Dans le veritable amour c'est
l'ame qui enveloppe le corps."

143. Our vanity would like what we do best to pass precisely for what is
most difficult to us.--Concerning the origin of many systems of morals.

144. When a woman has scholarly inclinations there is generally
something wrong with her sexual nature. Barrenness itself conduces to a
certain virility of taste; man, indeed, if I may say so, is "the barren
animal."

145. Comparing man and woman generally, one may say that woman would
not have the genius for adornment, if she had not the instinct for the
SECONDARY role.

146. He who fights with monsters should be careful lest he thereby
become a monster. And if thou gaze long into an abyss, the abyss will
also gaze into thee.

147. From old Florentine novels--moreover, from life: Buona femmina e
mala femmina vuol bastone.--Sacchetti, Nov. 86.

148. To seduce their neighbour to a favourable opinion, and afterwards
to believe implicitly in this opinion of their neighbour--who can do
this conjuring trick so well as women?

149. That which an age considers evil is usually an unseasonable echo of
what was formerly considered good--the atavism of an old ideal.

150. Around the hero everything becomes

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 0
ON TRUTH AND FALSITY IN THEIR ULTRAMORAL SENSE (1873) TRANSLATOR'S PREFACE The essays contained in this volume treat of various subjects.
Page 3
Denn das Sein existiert, das Nichts existiert nicht; das heisz ich dich wohl zu beherzigen.
Page 10
Against the deviation of the State-tendency into a money-tendency, to be feared from this side, the only remedy is war and.
Page 14
The Greek Will took care that the need of culture could not be satisfied in the seclusion of a small circle.
Page 18
He who has followed us into these difficult contemplations readily, attentively, and with some imagination--and with kind indulgence where the expression has.
Page 19
But how should the metaphor, the conception, create music out of itself! Much less could the idea, or, as one has said, the "poetical idea" do this.
Page 20
My answer, condensed into an æsthetic axiom, is this: _the Will is the object of music but not the origin of it,_ that is the Will in its very greatest universality, as the most original manifestation, under which is to be understood all Becoming.
Page 33
_ There where the modern suspects weakness of the work of art, the Hellene seeks the source of his highest strength! That, which by way of example in Plato is of special artistic importance in his dialogues, is usually the result of an emulation with the art of the orators, of the sophists, of the dramatists of his time, invented deliberately in order that at the end he could say: "Behold, I can also do what my great rivals can; yea I can do it even better than they.
Page 34
And this divine envy breaks into flames when it beholds man without rival, without opponent, on the solitary height of glory.
Page 44
Mankind very rarely produces a good book in which with daring freedom is intonated the battle-song of truth, the song of philosophic heroism; and yet whether it is to live a century longer or to crumble and moulder into dust and ashes, depends on the most miserable accidents, on the sudden mental eclipse of men's heads, on superstitious convulsions and antipathies, finally on fingers not too fond of writing or even on eroding bookworms and rainy weather.
Page 46
On light supports she leaps in advance; hope and divination wing her feet.
Page 51
Rather we must direct our gaze to the place where we can learn that Anaximander no longer treated the question of the origin of the world as purely physical; we must direct our gaze towards that first stated lapidarian proposition.
Page 56
The Things themselves in the permanency of which the limited intellect of man and animal believes, do not "exist" at all; they are as the fierce flashing and fiery sparkling of drawn swords, as the stars of Victory rising with a radiant resplendence in the battle of the opposite qualities.
Page 70
At that time it was possible for a Greek to flee out of the superabundant reality, as out of a mere delusive schematism of the imaginative faculties--not perhaps like Plato into the land of the eternal ideas, into the workshop of the world-creator, in order to feast the eyes on unblemished, unbreakable primal-forms of things--but into the rigid death-like rest of the coldest and emptiest conception, that of the "Being.
Page 76
Such a mythological Originating out of the Nothing, such a Disappearing into the Nothing, such an arbitrary Changing of the Nothing into the Something, such a random exchanging, putting on and putting off of the qualities was henceforth considered senseless; but so was, and for the same reasons, an originating of the Many out of the One, of the manifold qualities out of the one primal-quality, in short the derivation of the world out of a primary substance, as argued by Thales and Heraclitus.
Page 85
Mind, which alone has motion in Itself, alone possesses ruling power in this world and shows it through moving the grains of matter.
Page 86
If ever, at an infinitely distant point of time, it is achieved that everything homogeneous is brought together and the "primal-existences" undivided are encamped side by side in beautiful order, and every particle has found its comrades and its home, and the great peace comes about after the great division and splitting up of the substances, and there will be no longer anything that is divided ind split up, then the Nous will again return into Its automobilism and, no longer Itself divided, roam through the world, sometimes in larger, sometimes in smaller masses, as plant-mind or animal-mind, and no longer will It take up Its new dwelling-place in other matter.
Page 95
.
Page 102
If somebody hides a thing behind a bush, seeks it again and finds it in the self-same place, then there is not much to boast of, respecting this seeking and finding; thus, however, matters stand with the seeking and finding of "truth" within the realm of reason.
Page 106
If every tree may at some time talk as a nymph, or a god under the disguise of a bull, carry away virgins, if the goddess Athene herself be suddenly seen as, with a beautiful team, she drives, accompanied by Pisistratus, through the markets of Athens--and every honest Athenian did believe this--at any moment, as in a dream, everything is possible; and all nature swarms around man as if she were nothing but the masquerade of the gods, who found it a huge joke to deceive man by assuming all possible forms.