Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 80

form of a German. The first
thing I ask myself when I begin analysing a man, is, whether he has a
feeling for distance in him; whether he sees rank, gradation, and order
everywhere between man and man; whether he makes distinctions; for
this is what constitutes a gentleman. Otherwise he belongs hopelessly
to that open-hearted, open-minded--alas! and always very good-natured
species, _la canaille_! But the Germans are _canaille_--alas! they are
so good-natured! A man lowers himself by frequenting the society of
Germans: the German places every one on an equal footing. With the
exception of my intercourse with one or two artists, and above all
with Richard Wagner, I cannot say that I have spent one pleasant hour
with Germans. Suppose, for one moment, that the profoundest spirit
of all ages were to appear among Germans, then one of the saviours
of the Capitol would be sure to arise and declare that his own ugly
soul was just as great. I can no longer abide this race with which
a man is always in bad company, which; has no idea of nuances--woe
to me! I am a nuance--and which has not _esprit_ in its feet, and
cannot even walk withal! In short, the Germans have no feet at all,
they simply have legs. The Germans have not the faintest idea of how
vulgar they are--but this in itself is the acme of vulgarity,--they are
not even ashamed of being merely Germans. They will have their say in
everything, they regard themselves as fit to decide all questions; I
even fear that they have decided about me. My whole life is essentially
a proof of this remark. In vain have I sought among them for a sign of
tact and delicacy towards myself. Among Jews I did indeed find it, but
not among Germans. I am so constituted as to be gentle and kindly to
every one,--I have the right not to draw distinctions,--but this does
not prevent my eyes from being open. I except no one, and least of all
my friends,--I only trust that this has not prejudiced my reputation
for humanity among them? There are five or six things which I have
always made points of honour. Albeit, the truth remains that for many
years I have considered almost every letter that has reached me as a
piece of cynicism. There is more cynicism in an attitude of goodwill
towards me than in any sort of hatred. I tell every friend to his face
that he has never thought it worth his while to _study_ any one of my
writings: from the

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 2

Page 4
Richard Wagner, who seemed all-conquering, but was in reality only a decayed and despairing romantic, suddenly collapsed, helpless and broken, before the Christian Cross.
Page 19
Their object, of course, is to make.
Page 45
He himself did not wish it to be otherwise.
Page 65
At last, shrewd as he was, and honestly averse to any mental perversion in himself, he discovered that a tricksy elf of desire had attracted him to the belief in this calling, and that he must free himself of the greatest passion of his heart and bid it farewell.
Page 70
--Young men, who wish to be more honest than they have been, seek as victim some one acknowledged to be honest, attacking him first with an attempt to reach his height by abuse--with the underlying notion that this first experiment at any rate is void of danger.
Page 78
Above all, the immature and ambitious minds of all classes are almost imperceptibly imbued with the idea that only a career which.
Page 87
Page 95
--If human beings were deprived of the sun and resisted night by means of moonlight and oil-lamps, what a philosophy would cast its veil over them! We already see only too plainly how a shadow is thrown over the spiritual and intellectual nature of man by that moiety of darkness and sunlessness that envelops life.
Page 100
Moreover, his statement of the universality of the phenomenon is not true.
Page 104
Absolute discretion is to decide, and a moment is to intervene when no motive exercises an influence, when the deed is done as a miracle, resulting from nothing.
Page 110
--As members of communities we think we have no right to exercise certain virtues which afford us great honour and some pleasure as private individuals (for example, indulgence and favour towards miscreants of all kinds)--in short, every mode of action whereby the advantage of society would suffer through our virtue.
Page 117
The follies of men are as much a piece of fate.
Page 130
Perhaps this rule may be applied symbolically to human beings.
Page 140
All the world now assumes as a historical fact that, in his dispute with Piccini, Gluck was in the right.
Page 141
Then--perhaps in our ninth year or so--we heard our first music, and this was the first that we understood; thus the simplest and most childish tunes, that were not much more than a sequel to the nurse's lullaby and the strolling fiddler's tune, were our first experience.
Page 147
--Herein lies buried one of the mightiest ideas that men can have, the idea of a progress of all progresses.
Page 149
Superficially judged, mankind as a whole, like ant-kind, might admit of our speaking of "instinct.
Page 151
They had looked far too fixedly at the profit they had reaped themselves hitherto to see anything more of their neighbour's method of dealing than that his condition in consequence of this had not altered so much as their own; he had rather remained the same: and thus it appeared that the former had not had his profit in view.
Page 154
You are continually suffering, because you are continually losing.
Page 170