Beyond Good and Evil

By Friedrich Nietzsche

Page 84

the forgetful: for they "get the better" even of
their blunders.

218. The psychologists of France--and where else are there still
psychologists nowadays?--have never yet exhausted their bitter and
manifold enjoyment of the betise bourgeoise, just as though... in
short, they betray something thereby. Flaubert, for instance, the honest
citizen of Rouen, neither saw, heard, nor tasted anything else in the
end; it was his mode of self-torment and refined cruelty. As this is
growing wearisome, I would now recommend for a change something else
for a pleasure--namely, the unconscious astuteness with which good, fat,
honest mediocrity always behaves towards loftier spirits and the tasks
they have to perform, the subtle, barbed, Jesuitical astuteness, which
is a thousand times subtler than the taste and understanding of the
middle-class in its best moments--subtler even than the understanding of
its victims:--a repeated proof that "instinct" is the most intelligent
of all kinds of intelligence which have hitherto been discovered. In
short, you psychologists, study the philosophy of the "rule" in its
struggle with the "exception": there you have a spectacle fit for Gods
and godlike malignity! Or, in plainer words, practise vivisection on
"good people," on the "homo bonae voluntatis," ON YOURSELVES!

219. The practice of judging and condemning morally, is the favourite
revenge of the intellectually shallow on those who are less so, it is
also a kind of indemnity for their being badly endowed by nature,
and finally, it is an opportunity for acquiring spirit and BECOMING
subtle--malice spiritualises. They are glad in their inmost heart that
there is a standard according to which those who are over-endowed with
intellectual goods and privileges, are equal to them, they contend for
the "equality of all before God," and almost NEED the belief in God for
this purpose. It is among them that the most powerful antagonists of
atheism are found. If any one were to say to them "A lofty spirituality
is beyond all comparison with the honesty and respectability of a merely
moral man"--it would make them furious, I shall take care not to say
so. I would rather flatter them with my theory that lofty spirituality
itself exists only as the ultimate product of moral qualities, that it
is a synthesis of all qualities attributed to the "merely moral" man,
after they have been acquired singly through long training and practice,
perhaps during a whole series of generations, that lofty spirituality
is precisely the spiritualising of justice, and the beneficent severity
which knows that it is authorized to maintain GRADATIONS OF RANK in the
world, even among things--and not only among men.

220. Now that the praise of the

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

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My writings have been termed a school of distrust, still more of disdain: also, and more happily, of courage, audacity even.
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he overturns whatever he finds veiled or protected by any reverential awe: he would see what these things look like when they are overturned.
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It is wisdom, worldly wisdom, to administer even health to oneself for a long time in small doses.
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The inner power and inevitability of this problem will assert themselves in due course, as in the case of any unsuspected pregnancy--long before the spirit has seen this problem in its true aspect and learned to call it by its right name.
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And not only individual men but all mankind will by degrees be uplifted to this manliness when they are finally habituated to the proper appreciation of tenable, enduring knowledge and have lost all faith in inspiration and in the miraculous revelation of truth.
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In so far as man for ages looked upon mere ideas and names of things as upon aeternae veritates, he evinced the very pride with which he raised himself above the brute.
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16 =Phenomenon and Thing-in-Itself.
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Then the standard by which we measure, (our being) is not an immutable quantity; we have moods and variations, and yet we should know ourselves as an invariable standard before we undertake to establish the nature of the relation of any thing (Sache) to ourselves.
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But depression after the act does not need to be rational: indeed, it is certainly not so at all, for it rests upon the erroneous assumption that the act need not necessarily have come to pass.
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The good are a caste, the bad are a quantity, like dust.
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So, too, is the whole world of inward states, the so-called "soul," even now, for all non-philosophical persons, a "mystery," and during countless ages it was looked upon as a something of divine origin, in direct communion with deity.
Page 58
Something that comes to someone as his own is neither a punishment nor a reward.
Page 63
They have, perhaps, in times of danger from science, incorporated some philosophical doctrine or other into their systems in order to make it possible to continue one's existence within them.
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Man, even in very inferior degrees of civilization, does not stand in the presence of nature as a helpless slave, he is not willy-nilly the absolute servant of nature.
Page 68
=--The Greeks did not look upon the Homeric gods above them as lords nor upon themselves beneath as servants, after the fashion of the Jews.
Page 71
Hence the frenzied being was revered as a sage and an oracle giver.
Page 73
--This condition would not be found so bitter if the individual but compared himself freely with other men: for then he would have no reason to be discontented with himself in particular as he is merely bearing his share of the general burden of human discontent and incompleteness.
Page 74
Such a being is not even thinkable for the very reason that the whole notion of "unegoistic conduct," when closely examined, vanishes into air.
Page 79
It is to this conviction that we are indebted for the highly instructive sincerity of their evidence against themselves.