Beyond Good and Evil

By Friedrich Nietzsche

Page 89

for the hereditarily vicious and defective who lie
on the ground around us; still less is it sympathy for the grumbling,
vexed, revolutionary slave-classes who strive after power--they call it
"freedom." OUR sympathy is a loftier and further-sighted sympathy:--we
see how MAN dwarfs himself, how YOU dwarf him! and there are moments
when we view YOUR sympathy with an indescribable anguish, when we resist
it,--when we regard your seriousness as more dangerous than any kind
of levity. You want, if possible--and there is not a more foolish "if
possible"--TO DO AWAY WITH SUFFERING; and we?--it really seems that WE
would rather have it increased and made worse than it has ever been!
Well-being, as you understand it--is certainly not a goal; it seems
to us an END; a condition which at once renders man ludicrous and
contemptible--and makes his destruction DESIRABLE! The discipline
of suffering, of GREAT suffering--know ye not that it is only THIS
discipline that has produced all the elevations of humanity hitherto?
The tension of soul in misfortune which communicates to it its energy,
its shuddering in view of rack and ruin, its inventiveness and bravery
in undergoing, enduring, interpreting, and exploiting misfortune, and
whatever depth, mystery, disguise, spirit, artifice, or greatness has
been bestowed upon the soul--has it not been bestowed through suffering,
through the discipline of great suffering? In man CREATURE and CREATOR
are united: in man there is not only matter, shred, excess, clay, mire,
folly, chaos; but there is also the creator, the sculptor, the hardness
of the hammer, the divinity of the spectator, and the seventh day--do
ye understand this contrast? And that YOUR sympathy for the "creature
in man" applies to that which has to be fashioned, bruised, forged,
stretched, roasted, annealed, refined--to that which must necessarily
SUFFER, and IS MEANT to suffer? And our sympathy--do ye not understand
what our REVERSE sympathy applies to, when it resists your sympathy as
the worst of all pampering and enervation?--So it is sympathy AGAINST
sympathy!--But to repeat it once more, there are higher problems than
the problems of pleasure and pain and sympathy; and all systems of
philosophy which deal only with these are naivetes.

226. WE IMMORALISTS.--This world with which WE are concerned, in which
we have to fear and love, this almost invisible, inaudible world of
delicate command and delicate obedience, a world of "almost" in every
respect, captious, insidious, sharp, and tender--yes, it is well
protected from clumsy spectators and familiar curiosity! We are
woven into a strong net and garment of duties, and CANNOT disengage
ourselves--precisely here, we are "men of duty," even we! Occasionally,
it is true, we

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Let us not forget the Huguenots, either: that combination of a martial and industrial spirit, refined manners and Christian severity, has never been more beautifully exhibited.
Page 113
" And we allowed ourselves to be so easily deceived! Formal education! Might we not have pointed to the best teachers at our high schools and asked laughingly, "Where then do they keep their formal education? and, if it is wanting in them, how can they teach it?" And classicism! Did we get any of that instruction which the ancients used to impart to their youth? Did we learn to speak or to write like them? Did we ceaselessly exercise ourselves in that duel of speech, dialectic? Did we learn to move as beautifully and proudly as they did, and to excel as they did in wrestling, throwing, and boxing? Did we learn anything of that practical asceticism of all the Greek philosophers? Did we receive any training in a single ancient virtue, and in the way in which the ancients were trained in it? Was not all meditation upon morals wanting in our education?--And how much more the only possible criticism on the subject of morality, those courageous and earnest attempts to live according to this or that morality! Did our teachers ever stir up a feeling in us which the ancients valued more highly than moderns? Did they in the spirit of the ancients indicate to us the divisions of the day and of life, and those aims by which the lives of the ancients were guided? Did we learn the ancient languages as we now learn the modern ones, viz.
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--Why is the fact of our making others happy more gratifying to us than all other pleasures?--Because in so doing we gratify fifty cravings at one time.
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They found this happiness to lie in knowledge, in the activity of a well practised and inventive understanding (not in "intuition" like the German theologians and semi-theologians; not in visions, like the mystics; and not in work, like the merely practical men).