By Friedrich Nietzsche

Page 1

Turin, am 30. September 1888,
am Tage, da das Buch der Umwerthung
aller Werthe zu Ende kam.


Sprüche und Pfeile.


Müssiggang ist aller Psychologie Anfang. Wie? wäre Psychologie ein -


Auch der Muthigste von uns hat nur selten den Muth zu dem, was er
eigentlich weiss...


Um allein zu leben, muss man ein Thier oder ein Gott sein -
sagt Aristoteles. Fehlt der dritte Fall: man muss Beides sein -


"Alle Wahrheit ist einfach." - Ist das nicht zwiefach eine Lüge? -


Ich will, ein für alle Mal, Vieles nicht wissen. - Die Weisheit zieht
auch der Erkenntniss Grenzen.


Man erholt sich in seiner wilden Natur am besten von seiner Unnatur,
von seiner Geistigkeit...


Wie? ist der Mensch nur ein Fehlgriff Gottes? Oder Gott nur ein
Fehlgriff des Menschen? -


Aus der Kriegsschule des Lebens. - Was mich nicht umbringt, macht mich


Hilf dir selber: dann hilft dir noch Jedermann. Princip der


Dass man gegen seine Handlungen keine Feigheit begeht! dass man
sie nicht hinterdrein im Stiche lässt! - Der Gewissensbiss ist


Kann ein Esel tragisch sein? - Dass man unter einer Last zu Grunde
geht, die man weder tragen, noch abwerfen kann?... Der Fall des


Hat man sein warum? des Lebens, so verträgt man sich fast mit jedem
wie? - Der Mensch strebt nicht nach Glück; nur der Engländer thut das.


Der Mann hat das Weib geschaffen - woraus doch? Aus einer Rippe seines
Gottes, - seines "Ideals"...


Was? du suchst? du möchtest dich verzehnfachen, verhundertfachen? du
suchst Anhänger? - Suche Nullen.


Posthume Menschen - ich zum Beispiel - werden

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 20
really evil according to the meaning of the morality of resentment?" In all sternness let it be answered thus:--_just_ the good man of the other morality, just the aristocrat, the powerful one, the one who rules, but who is distorted by the venomous eye of resentfulness, into a new colour, a new signification, a new appearance.
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But let us come back to it; the problem of another origin of the _good_--of the good, as the resentful man has thought it out--demands its solution.
Page 26
Just one minute! You are saying nothing about the masterpieces of these virtuosos of black magic, who can produce whiteness, milk, and innocence out of any black you like: have you not noticed what a pitch of refinement is attained by their _chef d'œuvre_, their most audacious, subtle, ingenious, and lying artist-trick? Take care! These cellar-beasts, full of revenge and hate--what do they make, forsooth, out of their revenge and hate? Do you hear these words? Would you suspect, if you trusted only their words, that you are among men of resentment and nothing else? "I understand, I prick my ears up again (ah! ah! ah! and I hold my nose).
Page 27
_, c.
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Ceterum qualia illa sunt, quæ nec oculus vidit nec auris audivit nec in cor hominis ascenderunt?_" (I Cor.
Page 39
Page 51
--Punishment, as the elimination of an element of decay (sometimes of a whole branch, as according to the Chinese laws, consequently as a means to the purification of the race, or the preservation of a social type).
Page 56
This _instinct of freedom_ forced into being latent--it is already clear--this instinct of freedom forced back, trodden back, imprisoned within itself, and finally only able to find vent and relief in itself; this, only this, is the beginning of the "bad conscience.
Page 62
"Wonderful," says he on one occasion--it has to do with the case of Ægistheus, a _very_ bad case indeed-- "Wonderful how they grumble, the mortals against the immortals, _Only from us_, they presume, _comes evil_, but in their folly, Fashion they, spite of fate, the doom of their own disaster.
Page 63
Page 68
Homer would not have created an Achilles, nor Goethe a Faust, if Homer had been an Achilles or if Goethe had been a Faust.
Page 71
" To him it is just the excitement of the "will"(the "interest") by the beauty that seems the essential fact.
Page 79
There is in the same book, Aph.
Page 80
Page 86
I am what I am: how could I get away from myself? And, verily--_I am sick of myself!_" On such a soil of self-contempt, a veritable swamp soil, grows that weed, that poisonous growth, and all so tiny, so hidden, so ignoble, so sugary.
Page 88
The right of the happy to existence, the right of bells with a full tone over the discordant cracked bells, is verily a thousand times greater: they alone are the _sureties_ of the future, they alone are _bound_ to man's future.
Page 95
"Good and Evil," quoth the Buddhists, "both are fetters.
Page 102
moving in one direction (in the direction of guilt, the _only_ cause of suffering); everywhere the evil conscience, this "_greuliche thier_,"[4] to use Luther's language; everywhere rumination over the past, a distorted view of action, the gaze of the "green-eyed monster" turned on all action; everywhere the wilful misunderstanding of suffering, its transvaluation into feelings of guilt, fear of retribution; everywhere the scourge, the hairy shirt, the starving body, contrition; everywhere the sinner breaking himself on the ghastly wheel of a restless and morbidly eager conscience; everywhere mute pain, extreme fear, the agony of a tortured heart, the spasms of an unknown happiness, the shriek for "redemption.
Page 109
Judged strictly, there does not exist a science without its "hypotheses," the thought of such a science is inconceivable, illogical: a philosophy, a faith, must always exist first to enable science to gain thereby a direction, a meaning, a limit and method, a _right_ to existence.
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