Beyond Good and Evil

By Friedrich Nietzsche

Page 53

moral facts imperfectly, in an arbitrary
epitome, or an accidental abridgement--perhaps as the morality of
their environment, their position, their church, their Zeitgeist, their
climate and zone--it was precisely because they were badly instructed
with regard to nations, eras, and past ages, and were by no means eager
to know about these matters, that they did not even come in sight of the
real problems of morals--problems which only disclose themselves by
a comparison of MANY kinds of morality. In every "Science of Morals"
hitherto, strange as it may sound, the problem of morality itself
has been OMITTED: there has been no suspicion that there was anything
problematic there! That which philosophers called "giving a basis to
morality," and endeavoured to realize, has, when seen in a right light,
proved merely a learned form of good FAITH in prevailing morality, a new
means of its EXPRESSION, consequently just a matter-of-fact within the
sphere of a definite morality, yea, in its ultimate motive, a sort of
denial that it is LAWFUL for this morality to be called in question--and
in any case the reverse of the testing, analyzing, doubting, and
vivisecting of this very faith. Hear, for instance, with what
innocence--almost worthy of honour--Schopenhauer represents his own
task, and draw your conclusions concerning the scientificness of a
"Science" whose latest master still talks in the strain of children and
old wives: "The principle," he says (page 136 of the Grundprobleme der
Ethik), [Footnote: Pages 54-55 of Schopenhauer's Basis of Morality,
translated by Arthur B. Bullock, M.A. (1903).] "the axiom about the
purport of which all moralists are PRACTICALLY agreed: neminem laede,
immo omnes quantum potes juva--is REALLY the proposition which all moral
teachers strive to establish, ... the REAL basis of ethics which
has been sought, like the philosopher's stone, for centuries."--The
difficulty of establishing the proposition referred to may indeed be
great--it is well known that Schopenhauer also was unsuccessful in his
efforts; and whoever has thoroughly realized how absurdly false and
sentimental this proposition is, in a world whose essence is Will
to Power, may be reminded that Schopenhauer, although a pessimist,
ACTUALLY--played the flute... daily after dinner: one may read about
the matter in his biography. A question by the way: a pessimist, a
repudiator of God and of the world, who MAKES A HALT at morality--who
assents to morality, and plays the flute to laede-neminem morals, what?
Is that really--a pessimist?

187. Apart from the value of such assertions as "there is a categorical
imperative in us," one can always ask: What does such an assertion
indicate about him who makes it? There are systems of morals

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Text Comparison with Human, All Too Human: A Book for Free Spirits

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An involuntary onward impulse rules them with the mastery of command; a will, a wish are developed to go forward, anywhere, at any price; a strong, dangerous curiosity regarding an undiscovered world flames and flashes in all their being.
Page 10
They are all under the tyranny of logic, which is, from its very nature, optimism.
Page 13
The stomach carries on the digestive process and acts upon other organs thereby.
Page 14
And now the mind, in co-operation with the imagination, transforms this formless play of light and color into definite figures, moving groups, landscapes.
Page 25
These are, certainly, a blossoming of the world, but not, therefore, _nearer the roots of the world_ than is the stalk.
Page 28
=--But will not our philosophy become thus a tragedy? Will not truth prove the enemy of life, of betterment? A question seems to weigh upon our tongue and yet will not put itself into words: whether one _can_ knowingly remain in the domain of the untruthful? or, if one _must_, whether, then, death would not be preferable? For there is no longer any ought (Sollen), morality; so far as it is involved "ought," is, through our point of view, as utterly annihilated as religion.
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Out of the _esse_, the sphere of freedom and responsibility, follows, according to his opinion, the _operari_, the spheres of invariable causation, necessity and irresponsibility.
Page 38
In these countless but very small doses in which the quality of badness is administered it proves a potent stimulant of life: to the same extent that well wishing--(Wohl-wollen) distributed through the world in like manner, is one of the ever ready restoratives.
Page 40
Hence the child has faith in the judgments of its elders, the Christian in the assertions of the founder of the church.
Page 42
"--In the domain of the ethical man conducts himself not as individuum but as dividuum.
Page 47
But the rich man appreciates the value of a single possession much less because he is accustomed to many possessions, so that he cannot put himself in the place of the poor man and does not act by any means as ill as the latter supposes.
Page 49
Justice is therefore reprisal and exchange upon the basis of an approximate equality of power.
Page 53
=--Through his relations with other men, man derives a new species of delight in those pleasurable emotions which his own personality affords him; whereby the domain of pleasurable emotions is made infinitely more comprehensive.
Page 56
Socrates and Plato are right: whatever man does he always does right: that is, does what seems to him good (advantageous) according to the degree of advancement his intellect has attained, which is always the measure of his rational capacity.
Page 57
If it extended further, that is, to our fellow men, we would never cause anyone else any pain (except in such cases as we cause it to ourselves, when we cut ourselves, surgically, to heal our ills, or strive and trouble ourselves to gain health).
Page 61
An instant alleviation and narcotizing of pain, as is usual in the case of tooth ache, is sufficient for him even in the severest suffering.
Page 62
"[22] [22] Then wherefore should you, who are mortal, outwear Your soul with a profitless burden of care Say, why should we not, flung at ease neath this pine, Or a plane-tree's broad umbrage, quaff gaily our wine? (Translation of Sir Theodore Martin.
Page 76
That which he calls grace and the preliminary of salvation is in reality self-grace, self-salvation.
Page 81
To look, to look away and shudder, to feel anew the fascination of the spectacle, to yield to it, sate oneself upon it until the soul trembled with ardor and fever--that was the last pleasure left to classical antiquity when its sensibilities had been blunted by the arena and the gladiatorial show.
Page 82
He delights in the wild tumult of his desires and the sharp pain of sin, in the very idea of being lost.