Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

By Friedrich Nietzsche

Page 117

life and
culture that is bounded by religion. Perhaps even the type of the
saint is only possible with that certain narrowness of intellect,
which apparently has completely disappeared. And thus the greatest
height of intelligence has perhaps been reserved for a single age;
it appeared--and appears, for we are still in that age--when an
extraordinary, long-accumulated energy of will concentrates itself,
as an exceptional case, upon _intellectual_ aims. That height will no
longer exist when this wildness and energy cease to be cultivated.
Mankind probably approaches nearer to its actual aim in the middle of
its road, in the middle time of its existence than at the end. It may
be that powers with which, for instance, art is a condition, die out
altogether; the pleasure in lying, in the undefined, the symbolical,
in intoxication, in ecstasy might fall into disrepute. For certainly,
when life is ordered in the perfect State, the present will provide
no more motive for poetry, and it would only be those persons who had
remained behind who would ask for poetical unreality. These, then,
would assuredly look longingly backwards to the times of the imperfect
State, of half-barbaric society, to _our_ times.


comfortable life for the greatest possible number. If the lasting house
of this life of comfort, the perfect State, had really been attained,
then this life of comfort would have destroyed the ground out of which
grow the great intellect and the mighty individual generally, 11 mean
powerful energy. Were this State reached, mankind would have grown too
weary to be still capable of producing genius. Must we not hence wish
that life should retain its forcible character, and that wild forces
and energies should continue, to be called forth afresh? But warm and
sympathetic hearts desire precisely the _removal_ of that wild and
forcible character, and the warmest hearts we can imagine desire it
the most passionately of all, whilst all the time its passion derived
its fire, its warmth, its very existence precisely from that wild
and forcible character; the warmest heart, therefore, desires the
removal of its own foundation, the destruction of itself,--that is,
it desires something illogical, it is not intelligent. The highest
intelligence and the warmest heart cannot exist together in one
person, and the wise man who passes judgment upon life looks beyond
goodness and only regards it as something which is not without value
in the general summing-up of life. The wise man must _oppose_ those
digressive wishes of unintelligent goodness, because he has an interest
in the continuance of his type and in the

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Text Comparison with The Joyful Wisdom Complete Works, Volume Ten

Page 7
Page 49
_--When I think of the desire to do something, how it continually tickles and stimulates millions of young Europeans, who cannot endure themselves and all their ennui,--I conceive that there must be a desire in them to suffer something, in order to derive from their suffering a worthy motive for acting, for doing something.
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" 82.
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_--That such a judge of men and of the multitude as Chamfort should side with the multitude, instead of standing apart in philosophical resignation and defence--I am at a loss to explain this, except as follows:--There was an instinct in him stronger than his wisdom, and it had never been gratified: the hatred against all _noblesse_ of blood; perhaps his mother's old and only too explicable hatred, which was consecrated in him by love of her,--an instinct of revenge from his boyhood, which waited for the hour to avenge his mother.
Page 81
It seemed as if it were impossible to get along with truth, our organism was adapted for the very opposite; all its higher functions, the perceptions of the senses, and in general every kind of sensation, co-operated with those primevally embodied, fundamental errors.
Page 89
Has he strayed away like a child? said another.
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Where there is ruling there are masses: where there are masses there is need of slavery.
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We are only in our own society always.
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without envy, but there is no merit therein: for he wants to conquer a land which no one has yet possessed and hardly any one has even seen.
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Page 128
_--We seldom become conscious of the real pathos of any period of life as such, as long as we continue in it, but always think it is the only possible and reasonable thing for us henceforth, and that it is altogether _ethos_ and not _pathos_[1]--to speak and distinguish like the Greeks.
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Page 140
I am equally certain that I need only give myself over to the sight of one case of actual distress, and I, too, _am_ lost! And if a suffering friend said to me, "See,.
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_ Indeed, we have not any organ at all for _knowing,_ or for "truth": we "know" (or believe, or fancy) just as much as may be _of use_ in the interest of the human herd, the species; and even what is here called "usefulness" is ultimately only a belief, a fancy, and perhaps precisely the most fatal stupidity by which we shall one day be ruined.
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fare, especially on account of his _elegantia psychologica,_ which, it seems to me, could alleviate even the most constipated body and soul).
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Provided one comes to the table with the hunger of a wolf everything is easy "the worst society gives thee _experience_"-- Mephistopheles says; but one has not always this wolf's-hunger when one needs it! Alas! how difficult are our fellow-men to digest! First principle: to stake one's courage as in a misfortune, to seize boldly, to admire oneself at the same time, to take one's repugnance between one's teeth, to cram down one's disgust.
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_Juxtapositions in us.
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valuing to the imperative _want_ behind it.
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_Our Slow Periods.