Beyond Good and Evil

By Friedrich Nietzsche

Page 71

believe that it is his right and even his duty to obtain
this verdict, and he has to seek his way to the right and the belief
only through the most extensive (perhaps disturbing and destroying)
experiences, often hesitating, doubting, and dumbfounded. In fact, the
philosopher has long been mistaken and confused by the multitude, either
with the scientific man and ideal scholar, or with the religiously
elevated, desensualized, desecularized visionary and God-intoxicated
man; and even yet when one hears anybody praised, because he lives
"wisely," or "as a philosopher," it hardly means anything more than
"prudently and apart." Wisdom: that seems to the populace to be a kind
of flight, a means and artifice for withdrawing successfully from a
bad game; but the GENUINE philosopher--does it not seem so to US,
my friends?--lives "unphilosophically" and "unwisely," above all,
IMPRUDENTLY, and feels the obligation and burden of a hundred attempts
and temptations of life--he risks HIMSELF constantly, he plays THIS bad
game.

206. In relation to the genius, that is to say, a being who either
ENGENDERS or PRODUCES--both words understood in their fullest sense--the
man of learning, the scientific average man, has always something of
the old maid about him; for, like her, he is not conversant with the two
principal functions of man. To both, of course, to the scholar and
to the old maid, one concedes respectability, as if by way of
indemnification--in these cases one emphasizes the respectability--and
yet, in the compulsion of this concession, one has the same admixture
of vexation. Let us examine more closely: what is the scientific man?
Firstly, a commonplace type of man, with commonplace virtues: that is
to say, a non-ruling, non-authoritative, and non-self-sufficient type
of man; he possesses industry, patient adaptableness to rank and file,
equability and moderation in capacity and requirement; he has the
instinct for people like himself, and for that which they require--for
instance: the portion of independence and green meadow without which
there is no rest from labour, the claim to honour and consideration
(which first and foremost presupposes recognition and recognisability),
the sunshine of a good name, the perpetual ratification of his value and
usefulness, with which the inward DISTRUST which lies at the bottom of
the heart of all dependent men and gregarious animals, has again and
again to be overcome. 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. He is confiding, yet only as one who lets himself go,
but does not

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Text Comparison with The Dawn of Day

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"With this book I open my campaign against morality," he himself said later in his autobiography, the _Ecce Homo_.
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24.
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to abstract contemplations: this is what was formerly regarded as _elevation_; but now it is not practicable for us to share the same feelings.
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118.
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Let.
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--On this mirror--and our intellect is a mirror--something is going on that indicates regularity: a certain thing is each time followed by another certain thing.
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It is related of a certain Danish king that he was wrought up to such a pitch of warlike enthusiasm by the song of a minstrel that he sprang to his feet and killed five persons of his assembled court: there was neither war nor enemy; there was rather the exact opposite; yet the power of the retrospective inference from a feeling to the cause of it was sufficiently strong in this king to overpower both his observation and his reason.
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And it was at Port Royal that the great Christian erudition beheld its last era of prosperity; and in France more than anywhere else great men know how to prosper.
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If, in considering these details, we have taken into account the fact that many good things were said and investigated, and that many things have since then been more fairly judged than on any previous occasion, there yet remains to be said of the whole that it was a general danger, and one by no means small, to set knowledge altogether below feeling under the appearance of an entire and definitive acquaintance with the past--and, to use that expression of Kant, who thus defined his own particular task--"To make way again for belief by fixing the limits of knowledge.
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275.
Page 169
Perhaps all this leads to the conclusion that truth as an entity and a coherent whole exists only for those natures who, like Aristotle, are at once powerful and harmless, joyous and peaceful: just as none but these would be in a position to seek such truths; for the others seek remedies for themselves--however proud they may be of their intellect and its freedom, they do not seek truth.
Page 185
SATIATED WITH MANKIND.
Page 188
Then I get angry with all these people, and afraid of them; and I must have the desert to become well disposed again.
Page 190
500.
Page 206
In former times people wished to master the entire extent of knowledge within this period, and all the methods of knowledge were valued according to this general desire.