Beyond Good and Evil

By Friedrich Nietzsche

Page 86

moralistic pedant
and bonhomme. Did he perhaps deserve to be laughed at when he thus
exhorted systems of morals to practise morality? But one should not be
too much in the right if one wishes to have the laughers on ONE'S OWN
side; a grain of wrong pertains even to good taste.

222. Wherever sympathy (fellow-suffering) is preached nowadays--and,
if I gather rightly, no other religion is any longer preached--let the
psychologist have his ears open through all the vanity, through all the
noise which is natural to these preachers (as to all preachers), he will
hear a hoarse, groaning, genuine note of SELF-CONTEMPT. It belongs
to the overshadowing and uglifying of Europe, which has been on
the increase for a century (the first symptoms of which are already
specified documentarily in a thoughtful letter of Galiani to Madame
d'Epinay)--IF IT IS NOT REALLY THE CAUSE THEREOF! The man of
"modern ideas," the conceited ape, is excessively dissatisfied with
himself--this is perfectly certain. He suffers, and his vanity wants him
only "to suffer with his fellows."

223. The hybrid European--a tolerably ugly plebeian, taken all in
all--absolutely requires a costume: he needs history as a storeroom
of costumes. To be sure, he notices that none of the costumes fit him
properly--he changes and changes. 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. It is in vain to get ourselves up as romantic,
or classical, or Christian, or Florentine, or barocco, or "national,"
in moribus et artibus: it does not "clothe us"! But the "spirit,"
especially the "historical spirit," profits even by this desperation:
once and again a new sample of the past or of the foreign is tested,
put on, taken off, packed up, and above all studied--we are the first
studious age in puncto of "costumes," I mean as concerns morals,
articles of belief, artistic tastes, and religions; we are prepared as
no other age has ever been for a carnival in the grand style, for the
most spiritual festival--laughter and arrogance, for the transcendental
height of supreme folly and Aristophanic ridicule of the world. Perhaps
we are still discovering the domain of our invention just here, the
domain where even we can still be original, probably as parodists of
the world's history and as God's Merry-Andrews,--perhaps, though nothing
else of the present have a future, our laughter itself may have a
future!

224. The historical sense (or the capacity for divining quickly
the order of rank of the valuations according to

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

Page 0
KERR & COMPANY 1908 Copyright 1908 By Charles H.
Page 9
He deceives himself because these things have power to make him so happy and so wretched, and so he evinces, in this respect, the same conceit that characterises astrology.
Page 10
very conspicuously forward, so that every philosophy has, unconsciously, the air of ascribing the highest utility to itself.
Page 22
, but there is no exact English equivalent.
Page 23
And in fact, the training of the intellect does necessitate the convenient laying out of the track of thought, since the transition from.
Page 24
But who bothers his head about the theologians any more--except the theologians themselves? Apart from all theology and its antagonism, it is manifest that the world is neither good nor bad, (to say nothing about its being the best or the worst) and that these ideas of "good" and "bad" have significance only in relation to men, indeed, are without significance at all, in view of the sense in which they are usually employed.
Page 30
Their art inspires amazement, but finally some spectator, inspired, not by the scientific spirit but by a humanitarian feeling, execrates an art that seems to.
Page 41
In order to understand _ourselves_ we must understand _it_; but in order to attain a loftier height we must step above it.
Page 46
=--How poor the human mind.
Page 49
=--Every man who has declared that some other man is an ass or a scoundrel, gets angry when the other man conclusively shows that the assertion was erroneous.
Page 50
This means that he comprehends utility as a thing dependent upon what his opinion of others is and their opinion of him.
Page 57
In unintentional injury the immoral, of course, can not be present, as accident alone is involved.
Page 61
=--How willingly would not one exchange the false assertions of the homines religiosi that there is a god who commands us to be good, who is the sentinel and witness of every act, every moment, every thought, who loves us, who plans our welfare in every misfortune--how willingly would not one exchange these for truths as healing, beneficial and grateful as those delusions! But there are no such truths.
Page 62
It is also equally certain that in the ensuing reaction of enlightenment, the demands of justice were far exceeded inasmuch as religion was treated with love, even with infatuation and proclaimed as a profound, indeed the most profound knowledge of the world, which science had but to divest of its dogmatic garb in order to possess "truth" in its unmythical form.
Page 65
Formerly it was the reverse: if we carry ourselves back to the periods of crude civilization, or if we contemplate contemporary savages, we will find them most strongly influenced by rule, by tradition.
Page 66
That is to say some spirit must dominate it.
Page 68
113 =Christianity as Antiquity.
Page 69
--People whose daily lives are empty and colorless are readily religious.
Page 70
Christianity will consequently go down.
Page 78
Therefore, at bottom even such acts of self-abnegation are not moral inasmuch as they are not done with a strict regard for others.