Beyond Good and Evil

By Friedrich Nietzsche

Page 69

philosophers from young
naturalists and old physicians (not to mention the most cultured and
most conceited of all learned men, the philologists and schoolmasters,
who are both the one and the other by profession). On one occasion it
was the specialist and the Jack Horner who instinctively stood on the
defensive against all synthetic tasks and capabilities; at another time
it was the industrious worker who had got a scent of OTIUM and refined
luxuriousness in the internal economy of the philosopher, and felt
himself aggrieved and belittled thereby. On another occasion it was the
colour-blindness of the utilitarian, who sees nothing in philosophy but
a series of REFUTED systems, and an extravagant expenditure which "does
nobody any good". At another time the fear of disguised mysticism and of
the boundary-adjustment of knowledge became conspicuous, at another
time the disregard of individual philosophers, which had involuntarily
extended to disregard of philosophy generally. In fine, I found most
frequently, behind the proud disdain of philosophy in young scholars,
the evil after-effect of some particular philosopher, to whom on the
whole obedience had been foresworn, without, however, the spell of his
scornful estimates of other philosophers having been got rid of--the
result being a general ill-will to all philosophy. (Such seems to
me, for instance, the after-effect of Schopenhauer on the most modern
Germany: by his unintelligent rage against Hegel, he has succeeded in
severing the whole of the last generation of Germans from its connection
with German culture, which culture, all things considered, has been
an elevation and a divining refinement of the HISTORICAL SENSE, but
precisely at this point Schopenhauer himself was poor, irreceptive,
and un-German to the extent of ingeniousness.) On the whole, speaking
generally, it may just have been the humanness, all-too-humanness of the
modern philosophers themselves, in short, their contemptibleness, which
has injured most radically the reverence for philosophy and opened the
doors to the instinct of the populace. Let it but be acknowledged to
what an extent our modern world diverges from the whole style of the
world of Heraclitus, Plato, Empedocles, and whatever else all the royal
and magnificent anchorites of the spirit were called, and with what
justice an honest man of science MAY feel himself of a better family and
origin, in view of such representatives of philosophy, who, owing to
the fashion of the present day, are just as much aloft as they are down
below--in Germany, for instance, the two lions of Berlin, the anarchist
Eugen Duhring and the amalgamist Eduard von Hartmann. It is especially
the sight of those hotch-potch philosophers, who call themselves
"realists," or "positivists," which is calculated

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Text Comparison with Beyond Good and Evil

Page 6
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.
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" 22.
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Once on a time men sacrificed human beings to their God, and perhaps just those they loved the best--to this category belong the firstling sacrifices of all primitive religions, and also the sacrifice of the Emperor Tiberius in the Mithra-Grotto on the Island of Capri, that most terrible of all Roman anachronisms.
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Page 54
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.
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After all, "love to our neighbour" is always a secondary matter, partly conventional and arbitrarily manifested in relation to our FEAR OF OUR NEIGHBOUR.
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We, who hold a different belief--we, who regard the democratic movement, not only as a degenerating form of.
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For skepticism is the most spiritual expression of a certain many-sided physiological temperament, which in ordinary language is called nervous debility and sickliness; it arises whenever races or classes which have been long separated, decisively and suddenly blend with one another.
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It may be necessary for the education of the real philosopher that he himself should have once stood upon all those steps upon which his servants, the scientific workers of philosophy, remain standing, and MUST remain standing he himself must perhaps have been critic, and dogmatist, and historian, and besides, poet, and collector, and traveler, and riddle-reader, and moralist, and seer, and "free spirit," and almost everything, in order to traverse the whole range of human values and estimations, and that he may BE ABLE with a variety of eyes and consciences to look from a height to any distance, from a depth up to any height, from a nook into any expanse.
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 91
In effect, the old English vice called CANT, which is MORAL TARTUFFISM, has insinuated itself also into these moralists (whom one must certainly read with an eye to their motives if one MUST read them), concealed this time under the new form of the scientific spirit; moreover, there is not absent from them a secret struggle with the pangs of conscience, from which a race of former Puritans must naturally suffer, in all their scientific tinkering with morals.
Page 93
" Here, to be sure, we must put aside entirely the blundering psychology of former times, which could only teach with regard to cruelty that it originated at the sight of the suffering of OTHERS: there is an abundant, super-abundant enjoyment even in one's own suffering, in causing one's own suffering--and wherever man has allowed himself to be persuaded to self-denial in the RELIGIOUS sense, or to self-mutilation, as among the Phoenicians and ascetics, or in general, to desensualisation, decarnalisation, and contrition, to Puritanical repentance-spasms, to vivisection of conscience and to Pascal-like SACRIFIZIA DELL' INTELLETO, he is secretly allured and impelled forwards by his cruelty, by the dangerous thrill of cruelty TOWARDS HIMSELF.
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They have all something in common: they keep their ears closed in presence of the delirious folly and noisy spouting of the democratic BOURGEOIS.
Page 114
FIRSTLY, the capacity for artistic emotion, for devotion to "form," for which the expression, L'ART POUR L'ART, along with numerous others, has been invented:--such capacity has not been lacking in France for three centuries; and owing to its reverence for the "small number," it has again and again made a sort of chamber music of literature possible, which is sought for in vain elsewhere in Europe.
Page 125
Variations, whether they be deviations (into the higher, finer, and rarer), or deteriorations and monstrosities, appear suddenly on the scene in the greatest exuberance and splendour; the individual dares to be individual and detach himself.
Page 131
Alas, he who knows the heart finds out how poor, helpless, pretentious, and blundering even the best and deepest love is--he finds that it rather DESTROYS than saves!--It is possible that under the holy fable and travesty of the life of Jesus there is hidden one of the most painful cases of the martyrdom of KNOWLEDGE ABOUT LOVE: the martyrdom of the most innocent and most craving heart, that never had enough of any human love, that DEMANDED love, that demanded inexorably and frantically to be loved and nothing else, with terrible outbursts against those who refused him their love; the story of a poor soul insatiated and insatiable in love, that had to invent hell to send thither those who WOULD NOT love him--and that at.