Beyond Good and Evil

By Friedrich Nietzsche

Page 52

of its wheels
insupportable!

175. One loves ultimately one's desires, not the thing desired.

176. The vanity of others is only counter to our taste when it is
counter to our vanity.

177. With regard to what "truthfulness" is, perhaps nobody has ever been
sufficiently truthful.

178. One does not believe in the follies of clever men: what a
forfeiture of the rights of man!

179. The consequences of our actions seize us by the forelock, very
indifferent to the fact that we have meanwhile "reformed."

180. There is an innocence in lying which is the sign of good faith in a
cause.

181. It is inhuman to bless when one is being cursed.

182. The familiarity of superiors embitters one, because it may not be
returned.

183. "I am affected, not because you have deceived me, but because I can
no longer believe in you."

184. There is a haughtiness of kindness which has the appearance of
wickedness.

185. "I dislike him."--Why?--"I am not a match for him."--Did any one
ever answer so?



CHAPTER V. THE NATURAL HISTORY OF MORALS


186. The moral sentiment in Europe at present is perhaps as subtle,
belated, diverse, sensitive, and refined, as the "Science of Morals"
belonging thereto is recent, initial, awkward, and coarse-fingered:--an
interesting contrast, which sometimes becomes incarnate and obvious
in the very person of a moralist. Indeed, the expression, "Science
of Morals" is, in respect to what is designated thereby, far too
presumptuous and counter to GOOD taste,--which is always a foretaste of
more modest expressions. One ought to avow with the utmost fairness WHAT
is still necessary here for a long time, WHAT is alone proper for the
present: namely, the collection of material, the comprehensive survey
and classification of an immense domain of delicate sentiments of worth,
and distinctions of worth, which live, grow, propagate, and perish--and
perhaps attempts to give a clear idea of the recurring and more common
forms of these living crystallizations--as preparation for a THEORY OF
TYPES of morality. To be sure, people have not hitherto been so modest.
All the philosophers, with a pedantic and ridiculous seriousness,
demanded of themselves something very much higher, more pretentious, and
ceremonious, when they concerned themselves with morality as a science:
they wanted to GIVE A BASIC to morality--and every philosopher hitherto
has believed that he has given it a basis; morality itself, however, has
been regarded as something "given." How far from their awkward pride
was the seemingly insignificant problem--left in dust and decay--of a
description of forms of morality, notwithstanding that the finest hands
and senses could hardly be fine enough for it! It was precisely owing to
moral philosophers' knowing the

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