Beyond Good and Evil

By Friedrich Nietzsche

Page 55

it once more), that there should be long OBEDIENCE
in the same direction, there thereby results, and has always resulted in
the long run, something which has made life worth living; for instance,
virtue, art, music, dancing, reason, spirituality--anything whatever
that is transfiguring, refined, foolish, or divine. The long bondage of
the spirit, the distrustful constraint in the communicability of
ideas, the discipline which the thinker imposed on himself to think
in accordance with the rules of a church or a court, or conformable
to Aristotelian premises, the persistent spiritual will to interpret
everything that happened according to a Christian scheme, and in every
occurrence to rediscover and justify the Christian God:--all this
violence, arbitrariness, severity, dreadfulness, and unreasonableness,
has proved itself the disciplinary means whereby the European spirit has
attained its strength, its remorseless curiosity and subtle mobility;
granted also that much irrecoverable strength and spirit had to be
stifled, suffocated, and spoilt in the process (for here, as everywhere,
"nature" shows herself as she is, in all her extravagant and INDIFFERENT
magnificence, which is shocking, but nevertheless noble). That
for centuries European thinkers only thought in order to prove
something--nowadays, on the contrary, we are suspicious of every thinker
who "wishes to prove something"--that it was always settled beforehand
what WAS TO BE the result of their strictest thinking, as it was perhaps
in the Asiatic astrology of former times, or as it is still at the
present day in the innocent, Christian-moral explanation of immediate
personal events "for the glory of God," or "for the good of the
soul":--this tyranny, this arbitrariness, this severe and magnificent
stupidity, has EDUCATED the spirit; slavery, both in the coarser and
the finer sense, is apparently an indispensable means even of spiritual
education and discipline. One may look at every system of morals in this
light: it is "nature" therein which teaches to hate the laisser-aller,
the too great freedom, and implants the need for limited horizons, for
immediate duties--it teaches the NARROWING OF PERSPECTIVES, and thus, in
a certain sense, that stupidity is a condition of life and development.
"Thou must obey some one, and for a long time; OTHERWISE thou wilt come
to grief, and lose all respect for thyself"--this seems to me to be the
moral imperative of nature, which is certainly neither "categorical,"
as old Kant wished (consequently the "otherwise"), nor does it address
itself to the individual (what does nature care for the individual!),
but to nations, races, ages, and ranks; above all, however, to the
animal "man" generally, to MANKIND.

189. Industrious races find it a great hardship to be idle: it was a
master stroke

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

Page 3
It is wilfulness and delight in the wilfulness of it, if he now, perhaps, gives his approval to that which has heretofore been in ill repute--if, in curiosity and experiment, he penetrates stealthily to the most forbidden things.
Page 5
[1] Ungerechtigkeit, literally wrongfulness, injustice, unrighteousness.
Page 9
" So reasoned mankind at one time, and through many thousands of years.
Page 18
We organic beings are primordially interested by nothing whatever in any thing (Ding) except its relation to ourselves with reference to pleasure and pain.
Page 19
[11] Wir scheiden auch hier noch mit unserer Empfindung Bewegendes und Bewegtes.
Page 22
For the old civilization[14] has its greatness and its advantages behind it, and historic training forces one to acknowledge that it can never again acquire vigor: only intolerable stupidity or equally intolerable fanaticism could fail to perceive this fact.
Page 25
_Error_ has made men so deep, sensitive and imaginative in order to bring forth such flowers as religions and arts.
Page 26
An inclination towards a thing, or from a thing, without an accompanying feeling that the beneficial is desired and the pernicious contemned, an inclination without a sort of experiential estimation of the desirability of an end, does not exist in man.
Page 35
It is a mild form of revenge.
Page 36
A man belongs, as a bad individual, to the "bad," to a mass of subjugated, powerless men who have no feeling in common.
Page 38
--Perhaps a more effectual warning against this compassion can be given if this need of the unfortunate be considered not simply as stupidity and intellectual weakness, not as a sort of distraction of the spirit entailed by misfortune itself (and thus, indeed, does La Rochefoucauld seem to view it) but as something quite different and more momentous.
Page 49
relying more upon the judgment of their fellow men than upon their own.
Page 51
To do injury to one's social group or community (and to one's neighbor as thus.
Page 53
Even when a custom is exceedingly burdensome it is preserved because of its supposed vital utility.
Page 56
="--We do not blame nature when she sends a thunder storm and makes us wet: why then do we term the man who inflicts injury immoral? Because in the latter case we assume a voluntary, ruling, free will, and in the former necessity.
Page 58
imagination, feel pain also.
Page 59
Just as he cherishes the beautiful work of art, but does not praise it (as it is incapable of doing anything for itself), just as he stands in the presence of plants, he must stand in the presence of human conduct, his own included.
Page 63
Much as may be gained from Schopenhauer's religio-ethical human and cosmical oracle as regards the comprehension of Christianity and other religions, it is nevertheless certain that he erred regarding the value of religion to knowledge.
Page 71
=--All the visions, fears, exhaustions and delights of the saint are well known symptoms of sickness, which in him, owing to deep rooted religious and psychological delusions, are explained quite differently, that is not as symptoms of sickness.
Page 73
In every conceivable small and great experience he believes he sees the anger of the being, his threats, the very implements and manacles of his judge and prison.