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

By Friedrich Nietzsche

Page 151

same
impulse in the presence of something lower. Now there is quite another
type of men, who talk well only when debating, with the intention of
conquering. Which of the two types is the more aspiring: the one that
talks well from excited ambition, or the one that talks badly or not at
all from precisely the same motive?


368.

THE TALENT FOR FRIENDSHIP.--Two types are distinguished amongst
people who have a special faculty for friendship. The one is ever
on the ascent, and for every phase of his development he finds a
friend exactly suited to him. The series of friends which he thus
acquires is seldom a consistent one, and is sometimes at variance
and in contradiction, entirely in accordance with the fact that the
later phases of his development neutralise or prejudice the earlier
phases. Such a man may jestingly be called a _ladder._ The other type
is represented by him who exercises an attractive influence on very
different characters and endowments, so that he wins a whole circle of
friends; these, however, are thereby brought voluntarily into friendly
relations with one another in spite of all differences. Such a man
may be called a _circle,_ for this homogeneousness of such different
temperaments and natures must somehow be typified in him. Furthermore,
the faculty for having good friends is greater in many people than the
faculty for being a good friend.


369.

TACTICS IN CONVERSATION.--After a conversation with a person one is
best pleased with him I when one has had an opportunity of exhibiting
one's intelligence and amiability in all its glory. Shrewd people who
wish to impress a person favourably make use of this circumstance,
they provide him with the best opportunities for making a good I
joke, and so on in conversation. An amusing conversation might be
imagined between two very shrewd persons, each wishing to impress the
other favourably, and therefore each throwing to the other the finest
chances in conversation, which neither of them accepted, so that the
conversation on the whole might turn out spiritless and unattractive
because each assigned to the other the opportunity of being witty and
charming.


370.

DISCHARGE OF INDIGNATION.--The man who meets with a failure
attributes this failure rather to the ill-will of another than to
fate. His irritated feelings are alleviated by thinking that a person
and not a thing is the cause of his failure; for he can revenge himself
on persons, but is obliged to swallow down the injuries of fate.
Therefore when anything has miscarried with a prince, those about him
are accustomed to point out some individual as the ostensible cause,
who is sacrificed in

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Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 22
,_ by means of _interpretation.
Page 33
.
Page 51
Besides this there are few points of honour.
Page 52
Man becomes deeper, more mistrustful, more "immoral," stronger, more self-confident--and therefore "_more natural_"; that is "progress.
Page 72
of the whole structure.
Page 101
.
Page 105
Away from the religious and philosophical points of view we find the same phenomena.
Page 113
276.
Page 117
Towards all _strong individuals (the sovereigns)_ it is hostile, unfair, intemperate, arrogant, cheeky, disrespectful, cowardly, false, lying, pitiless, deceitful, envious, revengeful.
Page 119
291.
Page 122
.
Page 123
_--In this treatise we wish to speak of the great _politics_ of virtue.
Page 126
.
Page 130
_The Patrons of Virtue.
Page 136
.
Page 145
_ 360.
Page 150
_The fundamental thought_: Falsity seems so deep, so many-sided, and the _will_ is directed so inexorably against perfect self-knowledge and accurate self-classification, that one is.
Page 154
and impetuous, morality--this most shortsighted and most corrupted of mental attitudes--would fain make them _dry up.
Page 183
It is the same struggle which is taken up later on by the _Church_ in the name of piety: the Church inherited the whole arsenal of antiquity for her war with science.
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.