Beyond Good and Evil

By Friedrich Nietzsche

Page 54

which are
meant to justify their author in the eyes of other people; other systems
of morals are meant to tranquilize him, and make him self-satisfied;
with other systems he wants to crucify and humble himself, with others
he wishes to take revenge, with others to conceal himself, with others
to glorify himself and gave superiority and distinction,--this system of
morals helps its author to forget, that system makes him, or something
of him, forgotten, many a moralist would like to exercise power and
creative arbitrariness over mankind, many another, perhaps, Kant
especially, gives us to understand by his morals that "what is estimable
in me, is that I know how to obey--and with you it SHALL not be
otherwise than with me!" In short, systems of morals are only a
SIGN-LANGUAGE OF THE EMOTIONS.

188. In contrast to laisser-aller, every system of morals is a sort of
tyranny against "nature" and also against "reason", that is, however, no
objection, unless one should again decree by some system of morals, that
all kinds of tyranny and unreasonableness are unlawful What is
essential and invaluable in every system of morals, is that it is a
long constraint. In order to understand Stoicism, or Port Royal,
or Puritanism, one should remember the constraint under which every
language has attained to strength and freedom--the metrical constraint,
the tyranny of rhyme and rhythm. How much trouble have the poets and
orators of every nation given themselves!--not excepting some of
the prose writers of today, in whose ear dwells an inexorable
conscientiousness--"for the sake of a folly," as utilitarian bunglers
say, and thereby deem themselves wise--"from submission to arbitrary
laws," as the anarchists say, and thereby fancy themselves "free," even
free-spirited. The singular fact remains, however, that everything
of the nature of freedom, elegance, boldness, dance, and masterly
certainty, which exists or has existed, whether it be in thought itself,
or in administration, or in speaking and persuading, in art just as in
conduct, has only developed by means of the tyranny of such arbitrary
law, and in all seriousness, it is not at all improbable that precisely
this is "nature" and "natural"--and not laisser-aller! Every artist
knows how different from the state of letting himself go, is his
"most natural" condition, the free arranging, locating, disposing,
and constructing in the moments of "inspiration"--and how strictly and
delicately he then obeys a thousand laws, which, by their very rigidness
and precision, defy all formulation by means of ideas (even the most
stable idea has, in comparison therewith, something floating, manifold,
and ambiguous in it). The essential thing "in heaven and in earth" is,
apparently (to repeat

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Since in the majority of cases there has only been exercise of will when the effect of the command--consequently obedience, and therefore action--was to be EXPECTED, the APPEARANCE has translated itself into the sentiment, as if there were a NECESSITY OF EFFECT; in a word, he who wills believes with.
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Choose the GOOD solitude, the free, wanton, lightsome solitude, which also gives you the right still to remain good in any sense whatsoever! How poisonous, how crafty, how bad, does every long war make one, which cannot be waged openly by means of force! How PERSONAL does a long fear make one, a long watching of enemies, of possible enemies! These pariahs of society, these long-pursued, badly-persecuted ones--also the compulsory recluses, the Spinozas or Giordano Brunos--always become in the end, even under the most intellectual masquerade, and perhaps without being themselves aware of it, refined vengeance-seekers and poison-Brewers (just lay bare the foundation of Spinoza's ethics and theology!), not to speak of the stupidity of moral indignation, which is the unfailing sign in a philosopher that the sense of philosophical humour has left him.
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--In the last ten thousand years, on the other hand, on certain large portions of the earth, one has gradually got so far, that one no longer lets the consequences of an action, but its origin, decide with regard to its worth: a great achievement as a whole, an important refinement of vision and of criterion, the unconscious effect of the supremacy of aristocratic values and of the belief in "origin," the mark of a period which may be designated in the narrower sense as the MORAL one: the first attempt at self-knowledge is thereby made.
Page 30
Everything that is profound loves the mask: the profoundest things have a hatred even of figure and likeness.
Page 35
Modern men, with their obtuseness as regards all Christian nomenclature, have no longer the sense for the terribly superlative conception which was implied to an antique taste by the paradox of the formula, "God on the Cross".
Page 45
One has to thank them for invaluable services; and who is sufficiently rich in gratitude not to feel poor at the contemplation of all that the "spiritual men" of Christianity have done for Europe hitherto! But when they had given comfort to the sufferers, courage to the oppressed and despairing, a staff and support to the helpless, and when they had allured from society into convents and spiritual penitentiaries the broken-hearted and distracted: what else had they to do in order to work systematically in that fashion, and with a good conscience, for the preservation of all the sick and suffering, which means, in deed and in truth, to work for the DETERIORATION OF THE EUROPEAN RACE? To REVERSE all estimates of value--THAT is what they had to do! And to shatter the strong, to spoil great hopes, to cast suspicion on the delight in beauty, to break down everything autonomous, manly, conquering, and imperious--all instincts which are natural to the highest and most successful type of.
Page 59
The difference among men does not manifest itself only in the difference of their lists of desirable things--in their regarding different good things as worth striving for, and being disagreed as to the greater or less value, the order of rank, of the commonly recognized desirable things:--it manifests itself much more in what they regard as actually HAVING and POSSESSING a desirable thing.
Page 60
The Jews--a people "born for slavery," as Tacitus and the whole ancient world say of them; "the chosen people among the nations," as they themselves say and believe--the Jews performed the miracle of the inversion of valuations, by means of which life on earth obtained a new and dangerous charm for a couple of millenniums.
Page 71
The learned man, as is appropriate, has also maladies and faults of an ignoble kind: he is full of petty envy, and has a lynx-eye for the weak points in those natures to whose elevations he cannot attain.
Page 81
The fact that at present people all talk of things of which they CANNOT have any experience, is true more especially and unfortunately as concerns the philosopher and philosophical matters:--the very few know them, are permitted to know them, and all popular ideas about them are false.
Page 86
Let us look at the nineteenth century with respect to these hasty preferences and changes in its masquerades of style, and also with respect to its moments of desperation on account of "nothing suiting" us.
Page 98
And let us immediately add that she is also losing taste.
Page 103
I meant to say that the democratising of Europe is at the same time an involuntary arrangement for the rearing of TYRANTS--taking the word in all its meanings, even in its most spiritual sense.
Page 106
It was different with Felix Mendelssohn, that halcyon master, who, on account of his lighter, purer, happier soul, quickly acquired admiration, and was equally quickly forgotten: as the beautiful EPISODE of German music.
Page 122
The slave has an unfavourable eye for the virtues of the powerful; he has a skepticism and distrust, a REFINEMENT of distrust of everything "good" that is there honoured--he would fain persuade himself that the very happiness there is not genuine.
Page 124
Now look at an aristocratic commonwealth, say an ancient Greek polis, or Venice, as a voluntary or involuntary contrivance for the purpose of REARING human beings; there are there men beside one another, thrown upon their own resources, who want to make their species prevail, chiefly because they MUST prevail, or else run the terrible danger of being exterminated.
Page 140
Indeed, if it were allowed, I should have to give him, according to human usage, fine ceremonious tides of lustre and merit, I should have to extol his courage as investigator and discoverer, his fearless honesty, truthfulness, and love of wisdom.
Page 145
Our aims self-same: The Guest of Guests, friend Zarathustra, came! The world now laughs, the grisly veil was torn, And Light and Dark were one that wedding-morn.