Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 16

of detrimental secretions, as, for instance, that
of bile into the stomach. To the sick man resentment ought to be more
strictly forbidden than anything else--it is _his_ special danger:
unfortunately, however, it is also his most natural propensity. This
was fully grasped by that profound physiologist Buddha. His "religion,"
which it would be better to call a system of hygiene, in order to avoid
confounding it with a creed so wretched as Christianity, depended
for its effect upon the triumph over resentment: to make the soul
free therefrom was considered the first step towards recovery. "Not
through hostility is hostility put to flight; through friendship does
hostility end": this stands at the beginning of Buddha's teaching--this
is not a precept of morality, but of physiology. Resentment born of
weakness is not more deleterious to anybody than it is to the weak
man himself--conversely, in the case of that man whose nature is
fundamentally a rich one, resentment is a superfluous feeling, a
feeling to remain master of which is almost a proof of riches. Those
of my readers who know the earnestness-with which my philosophy wages
war against the feelings of revenge and rancour, even to the extent of
attacking the doctrine of "free will" (my conflict with Christianity
is only a particular instance of it), will understand why I wish to
focus attention upon my own personal attitude and the certainty of
my practical instincts precisely in this matter. In my moments of
decadence I forbade myself the indulgence of the above feelings,
because they were harmful; as soon as my life recovered enough riches
and pride, however, I regarded them again as forbidden, but this time
because they were _beneath_ me. That "Russian fatalism" of which I have
spoken manifested itself in me in such a way that for years I held
tenaciously to almost insufferable conditions, places, habitations,
and companions, once chance had placed them on my path--it was better
than changing them, than feeling that they could be changed, than
revolting against them.... He who stirred me from this fatalism, he
who violently tried to shake me into consciousness, seemed to me then
a mortal enemy--in point of fact, there was danger of death each time
this was done. To regard one's self as a destiny, not to wish one's
self "different"--this, in such circumstances, is sagacity, itself.



7


War, on the other hand, is something different. At heart I am a
warrior. Attacking belongs to my instincts. To _be able to be_ an
enemy, to _be_ an enemy--maybe these things presuppose a strong nature;
in any case all strong natures involve these things.

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

Page 2
that a soul in which the type of "free spirit" can attain maturity and completeness had its decisive and deciding event in the form of a great emancipation or unbinding, and that prior to that event it seemed only the more firmly and forever chained to its place and pillar.
Page 5
Formerly they were your masters: but they should be merely your tools along with other tools.
Page 10
8 =Pneumatic Explanation of Nature.
Page 16
Again, there are those who have combined all the characteristic features of our world of phenomena--that is, the conception of the world which has been formed and inherited through a series of intellectual vagaries--and instead of holding the intellect responsible for it all, have pronounced the very nature of things accountable for the present very sinister aspect of the world, and preached annihilation of existence.
Page 17
To feel himself more unresponsible and at the same time to find things (Dinge) more interesting--that is to him the double benefit he owes to metaphysics.
Page 19
Here we always find ourselves obliged to give credence to a "thing" or material "substratum" that is set in motion, although, at the same time, the whole scientific programme has had as its aim the resolving of everything material into motions [themselves]: here again we distinguish with our feeling [that which does the] moving and [that which is] moved,[11] and we never get out of this circle, because the belief in things[12] has been from time immemorial rooted in our nature.
Page 24
The contemptuous and the eulogistic point of view must, in every case, be repudiated.
Page 27
To feel oneself, however, as humanity (not alone as an individual) frittered away exactly as we see the stray leaves frittered away by nature, is a feeling transcending all feeling.
Page 33
Thus man is successively made responsible for his [particular] acts, then for his [course of] conduct, then for his motives and finally for his nature.
Page 37
It stands here for benevolence but not benevolence in the restricted sense of the word now prevailing.
Page 45
72 =Degree of Moral Susceptibility Unknown.
Page 50
94 =The Three Phases of Morality Hitherto.
Page 51
=--Hitherto the altruistic has been looked upon as the distinctive characteristic of moral conduct, and it is manifest that it was the consideration of universal utility that prompted praise and recognition of altruistic conduct.
Page 52
A pleasure is felt in it and experience thus shows that since this practice has held its own it must be good.
Page 55
=--Care must be taken, in the contemplation of earlier ages, that there be no falling into unjust scornfulness.
Page 62
Byron has put this into deathless verse: "Sorrow is knowledge: they who know the most Must mourn the deepest o'er the fatal truth, The tree of knowledge is not that of life.
Page 70
If a belief did not make blessed it would not be believed.
Page 80
It is the master stroke of religions and metaphysics that wish to make man out bad and sinful by nature, to render nature suspicious in his eyes and to so make himself evil, for he learns to feel himself evil when he cannot divest himself of nature.
Page 81
Go through the separate moral expositions in the vouchers of christianity and it will always be found that the demands are excessive in order that it may be impossible for man to satisfy them.
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