Beyond Good and Evil

By Friedrich Nietzsche

Page 6

a mushroom specialist, or a chemist; he is not
CHARACTERISED by becoming this or that. In the philosopher, on the
contrary, there is absolutely nothing impersonal; and above all,
his morality furnishes a decided and decisive testimony as to WHO HE
IS,--that is to say, in what order the deepest impulses of his nature
stand to each other.

7. How malicious philosophers can be! I know of nothing more stinging
than the joke Epicurus took the liberty of making on Plato and the
Platonists; he called them Dionysiokolakes. In its original sense,
and on the face of it, the word signifies "Flatterers of
Dionysius"--consequently, tyrants' accessories and lick-spittles;
besides this, however, it is as much as to say, "They are all ACTORS,
there is nothing genuine about them" (for Dionysiokolax was a popular
name for an actor). And the latter is really the malignant reproach that
Epicurus cast upon Plato: he was annoyed by the grandiose manner, the
mise en scene style of which Plato and his scholars were masters--of
which Epicurus was not a master! He, the old school-teacher of Samos,
who sat concealed in his little garden at Athens, and wrote three
hundred books, perhaps out of rage and ambitious envy of Plato, who
knows! Greece took a hundred years to find out who the garden-god
Epicurus really was. Did she ever find out?

8. There is a point in every philosophy at which the "conviction" of
the philosopher appears on the scene; or, to put it in the words of an
ancient mystery:

Adventavit asinus, Pulcher et fortissimus.

9. You desire to LIVE "according to Nature"? Oh, you noble Stoics, what
fraud of words! Imagine to yourselves a being like Nature, boundlessly
extravagant, boundlessly indifferent, without purpose or consideration,
without pity or justice, at once fruitful and barren and uncertain:
imagine to yourselves INDIFFERENCE as a power--how COULD you live
in accordance with such indifference? To live--is not that just
endeavouring to be otherwise than this Nature? Is not living valuing,
preferring, being unjust, being limited, endeavouring to be different?
And granted that your imperative, "living according to Nature," means
actually the same as "living according to life"--how could you do
DIFFERENTLY? Why should you make a principle out of what you yourselves
are, and must be? In reality, however, it is quite otherwise with you:
while you pretend to read with rapture the canon of your law in Nature,
you want something quite the contrary, you extraordinary stage-players
and self-deluders! In your pride you wish to dictate your morals and
ideals to Nature, to Nature herself, and to incorporate them therein;
you insist that it shall be

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Text Comparison with Thoughts Out of Season, Part II

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CONTENTS.
Page 5
Such a man believes no more in himself or his own existence, he sees everything fly past in an eternal succession, and loses himself in the stream of becoming.
Page 6
His world is quite altered.
Page 7
Should any one be able to dissolve the unhistorical atmosphere in which every great event happens, and breathe afterwards, he might be capable of rising to the "super-historical" standpoint of consciousness, that Niebuhr has described as the possible result of historical research.
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At present he is satisfied with modestly covering her nakedness.
Page 28
They put their blotting paper on the blackest writing, and their thick brushes over the gracefullest designs; these they call "corrections";--and that is all.
Page 45
If each success have come by a "rational necessity," and every event show the victory of logic or the "Idea," then--down on your knees quickly, and let every step in the ladder of success have its reverence! There are no more living mythologies, you say? Religions are at their last gasp? Look at the religion of the power of history, and the priests of the mythology of Ideas, with their scarred knees! Do not all the virtues follow in the train of the new faith? And shall we not call it unselfishness, when the historical man lets himself be turned into an "objective" mirror of all that is? Is it not magnanimity to renounce all power in heaven and earth in order to adore the mere fact of power? Is it not justice, always to hold the balance of forces in your hands and observe which is the stronger and heavier? And what a school of politeness is such a contemplation of the past! To take everything objectively, to be angry at nothing, to love nothing, to understand everything--makes one gentle and pliable.
Page 53
The historical consequences of Christianity, its "historical power," toughness and persistence prove nothing, fortunately, as to its founder's greatness, They would have been a witness against him.
Page 57
The result, even from a ruthlessly practical point of view, is the historically and æsthetically trained Philistine, the babbler of old saws and new wisdom on Church, State and Art, the sensorium that receives a thousand impressions, the insatiable belly that yet knows not what true hunger and thirst is.
Page 62
This is a parable for each one.
Page 66
II.
Page 75
Here do the lonely men lie hid: but here too lurks their greatest danger.
Page 77
Schopenhauer knew that one must guess the painter in order to understand the picture.
Page 82
For having no fire within themselves, they shall be visited with fire.
Page 84
Even now there is a sound of joy, of clear thoughtless joy! but soon the mist of evening closes round, the note dies away, and the wanderer's footsteps are heard on the gravel; as far as his eye can reach there is nothing but the grim and desolate face of nature.
Page 88
" To speak plainly, it is necessary to become really angry in order that things may be better.
Page 96
"I have often said, and will often repeat," he exclaims in one place, "the _causa finalis_ of natural and human activity is dramatic poetry.
Page 102
As if there were a poison in them that would not let them breathe, they rush about in disorder, anxious slaves of the "three m's," the moment, the mode and the mob: they see too well their want of dignity and fitness, and need a false elegance to hide their galloping consumption.
Page 105
While the true thinker desires nothing more than leisure, the professor fears it, not knowing how it is to be used.
Page 118
The only method of criticising a philosophy that is possible and proves anything at all--namely to see whether one can live by it--has never been taught at the universities; only the criticism of words, and again words, is taught there.