Beyond Good and Evil

By Friedrich Nietzsche

Page 60

the people: "I must,
therefore, MAKE myself known, and first of all learn to know myself!"
Among helpful and charitable people, one almost always finds the awkward
craftiness which first gets up suitably him who has to be helped, as
though, for instance, he should "merit" help, seek just THEIR help, and
would show himself deeply grateful, attached, and subservient to them
for all help. With these conceits, they take control of the needy as a
property, just as in general they are charitable and helpful out of a
desire for property. One finds them jealous when they are crossed or
forestalled in their charity. Parents involuntarily make something like
themselves out of their children--they call that "education"; no mother
doubts at the bottom of her heart that the child she has borne is
thereby her property, no father hesitates about his right to HIS OWN
ideas and notions of worth. Indeed, in former times fathers deemed it
right to use their discretion concerning the life or death of the newly
born (as among the ancient Germans). And like the father, so also do the
teacher, the class, the priest, and the prince still see in every new
individual an unobjectionable opportunity for a new possession. The
consequence is...

195. 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. Their prophets fused
into one the expressions "rich," "godless," "wicked," "violent,"
"sensual," and for the first time coined the word "world" as a term of
reproach. In this inversion of valuations (in which is also included
the use of the word "poor" as synonymous with "saint" and "friend") the
significance of the Jewish people is to be found; it is with THEM that

196. It is to be INFERRED that there are countless dark bodies near the
sun--such as we shall never see. Among ourselves, this is an allegory;
and the psychologist of morals reads the whole star-writing merely as an
allegorical and symbolic language in which much may be unexpressed.

197. The beast of prey and the man of prey (for instance, Caesar Borgia)
are fundamentally misunderstood, "nature" is misunderstood, so long as
one seeks a "morbidness" in the constitution of these healthiest of
all tropical monsters and growths, or even an innate "hell" in them--as
almost all moralists have done hitherto. Does it not seem that

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 3
I referred accordingly both in season and out of season in the previous works, at which I was then working, to the arguments of that book, not to refute them--for what have I got to do with mere refutations but substituting, as is natural to a positive mind, for an improbable theory one which is more probable, and occasionally no doubt, for one philosophic error, another.
Page 5
Have I deceived myself on that score? I wished at all events to give a better direction of vision to an eye of such keenness, and such impartiality.
Page 8
Much rather has it been the good themselves, that is, the aristocratic, the powerful, the high-stationed, the high-minded, who have felt that they themselves were good, and that their actions were good, that is to say of the first order, in contradistinction to all the low, the low-minded, the vulgar, and the plebeian.
Page 12
Above all, there is no exception (though there are opportunities for exceptions) to this rule, that the idea of political superiority always resolves itself into the idea of psychological superiority, in those cases where the highest caste is at the same time the _priestly_ caste, and in accordance with its general characteristics confers on itself the privilege of a title which alludes specifically to its priestly function.
Page 15
Page 19
Such a man indeed shakes off with a shrug many a worm which would have buried itself in another; it is only in characters like these that we see the possibility (supposing, of course, that there is such a possibility in the world) of the real "_love_ of one's enemies.
Page 23
And when the lambs say among themselves, "These birds of prey are evil, and he who is as far removed from being a bird of prey, who is rather its opposite, a lamb,--is he not good?" then there is nothing to cavil at in the setting up of this ideal, though it may also be that the birds of prey will regard it a little sneeringly, and perchance say to themselves, "_We_ bear no grudge against them, these good lambs, we even like them: nothing is tastier than a tender lamb.
Page 35
these things originate from that instinct which found in pain its most potent mnemonic.
Page 55
Let us immediately add that this fact of an animal ego turning against itself, taking part against itself, produced in the world so novel, profound, unheard-of, problematic, inconsistent, and _pregnant_ a phenomenon, that the aspect of the world was radically altered thereby.
Page 56
This secret self-tyranny, this cruelty of the artist, this delight in giving a form to one's self as a piece of difficult, refractory, and suffering material, in burning in a will, a critique, a contradiction, a contempt, a negation; this sinister and ghastly labour of.
Page 61
This is a kind of madness of the will in the sphere of psychological cruelty which is absolutely unparalleled:--man's _will_ to find himself guilty and blameworthy to the point of inexpiability, his _will_ to think of himself as punished, without the punishment ever being able to balance the guilt, his _will_ to infect and to poison the fundamental basis of the universe with the problem of punishment and guilt, in order to cut off once and for all any escape out of this labyrinth of "fixed ideas," his will for rearing an ideal--that of the "holy God"--face to face with which he can have tangible proof of his own un-worthiness.
Page 70
Here, at any rate, the one point which Kant makes prominent in the æsthetic position is repudiated and eliminated--_le désintéressement_.
Page 72
There similarly exists a real philosophic bias and affection for the whole ascetic ideal; there should be no illusions on this score.
Page 74
We know what are the three great catch-words of the ascetic ideal: poverty, humility, chastity; and now just look closely at the life of all the great fruitful inventive spirits--you will always find again and again these three qualities up to a certain extent.
Page 76
It strikes him as bad form to play the martyr, "to _suffer_ for truth"--he leaves all that to the ambitious and to the stage-heroes of the intellect, and to all those, in fact, who have time enough for such luxuries (they themselves, the philosophers, have something _to do_ for truth).
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Page 88
Away with this "perverse world"! Away with this shameful soddenness of sentiment! Preventing the sick making the healthy sick--for that is what such a soddenness comes to--this ought to be our supreme object in the world--but for this it is above all essential that the healthy should remain _separated_ from the sick, that they should even guard themselves from the look of the sick, that they should not even associate with the sick.
Page 90
Every sufferer, in fact, searches instinctively for a cause of his suffering; to put it more exactly, a doer,--to put it still more precisely, a sentient _responsible_ doer,--in brief, something living, on which, either actually or in _effigie_, he can on any pretext vent his emotions.
Page 91
But his herdsman, the ascetic priest, says to him, "Quite so, my sheep, it must be the fault of some one; but thou thyself art that some one, it is all the fault of thyself alone--_it is the fault of thyself alone against thyself_": that is bold enough, false enough, but one thing is at least attained; thereby, as I have said, the course of resentment is--_diverted_.
Page 102
As for the suggestion that emotional excess of the type, which in these cases the ascetic priest is fain to order to his sick patients (under the most sacred euphemism, as is obvious, and equally impregnated with the sanctity of his purpose), has ever really been of use to any sick man, who, forsooth, would feel inclined to maintain a proposition of that character? At any rate, some understanding should be come to as to the expression "be of use.