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

By Friedrich Nietzsche

Page 195

opportunity for the exercise of these feelings our soul becomes dried
up, and even incapable of understanding the fine devices of loving men.
In the same way hatred must be learnt and fostered, when one wants to
become a proficient hater,--otherwise the germ of it will gradually die


RUIN AS ORNAMENT.--Persons who pass through numerous mental phases
retain certain sentiments and habits of their earlier states, which
then project like a piece of inexplicable antiquity and grey stonework
into their new thought and action, often to the embellishment of the
whole surroundings.


LOVE AND HONOUR.--Love desires, fear avoids. That is why one cannot
be both loved and honoured by the same person, at least not at the
same time.[2] For he who honours recognises power,--that is to say, he
fears it, he is in a state of reverential fear (_Ehr-furcht_) But love
recognises no power, nothing that divides, detaches, superordinates,
or subordinates. Because it does not honour them, ambitious people
secretly or openly resent being loved.


A PREJUDICE IN FAVOUR OF COLD NATURES.--People who quickly take fire
grow cold quickly, and therefore are, on the whole, unreliable. For
those, therefore, who are always cold, or pretend to be so, there
is the favourable prejudice that they are particularly trustworthy,
reliable persons; they are confounded with those who take fire slowly
and retain it long.


THE DANGER IN FREE OPINIONS.--Frivolous occupation with free opinions
has a charm, like a kind of itching; if one yields to it further,
one begins to chafe the places; until at last an open, painful wound
results; that is to say, until the free opinion begins to disturb and
torment us in our position in life and in our human relations.


DESIRE FOR SORE AFFLICTION.--When passion is over it leaves behind an
obscure longing for it, and even in disappearing it casts a seductive
glance at us. It must have afforded a kind of pleasure to have
been beaten with this scourge. Compared with it, the more moderate
sensations appear insipid; we still prefer, apparently, the more
violent displeasure to languid delight.


happens, we vent our dissatisfaction on others when we are really
dissatisfied with ourselves, we are in fact attempting to mystify and
deceive our judgment; we desire to find a motive _a posteriori_ for
this dissatisfaction, in the mistakes or deficiencies of others, and
so lose sight of ourselves. Strictly religious people, who have been
relentless judges of themselves, have at the same time spoken most ill
of humanity generally; there has never been a saint who reserved sin
for himself and virture for others,

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Text Comparison with Beyond Good and Evil

Page 5
which he entices us into the dialectic by-ways that lead (more correctly mislead) to his "categorical imperative"--makes us fastidious ones smile, we who find no small amusement in spying out the subtle tricks of old moralists and ethical preachers.
Page 16
One should not wrongly MATERIALISE "cause" and "effect," as the natural philosophers do (and whoever like them naturalize in thinking at present), according to the prevailing mechanical doltishness which makes the cause press and push until it "effects" its end; one should use "cause" and "effect" only as pure CONCEPTIONS, that is to say, as conventional fictions for the purpose of designation and mutual understanding,--NOT for explanation.
Page 24
That which serves the higher class of men for nourishment or refreshment, must be almost poison to an entirely different and lower order of human beings.
Page 25
Let us call this period the PRE-MORAL period of mankind; the imperative, "Know thyself!" was then still unknown.
Page 28
Supposing that nothing else is "given" as real but our world of desires and passions, that we cannot sink or rise to any other "reality" but just that of our impulses--for thinking is only a relation of these impulses to one another:--are we not permitted to make the attempt and to ask the question whether this which is "given" does not SUFFICE, by means of our counterparts, for the understanding even of the so-called mechanical (or "material") world? I do not mean as an illusion, a "semblance," a "representation" (in the Berkeleyan and Schopenhauerian sense), but as possessing the same degree of reality as our emotions themselves--as a more primitive form of the world of emotions, in which everything still lies locked in a mighty unity, which afterwards branches off and develops itself in organic processes (naturally also, refines and debilitates)--as a kind of instinctive life in which all organic functions, including self-regulation, assimilation, nutrition, secretion, and change of matter, are still synthetically united with one another--as a PRIMARY FORM of life?--In the end, it is not only permitted to make this attempt, it is commanded by the conscience of LOGICAL METHOD.
Page 40
Finally, what still remained to be sacrificed? Was it not necessary in the end for men to sacrifice everything comforting, holy, healing, all hope, all faith in hidden harmonies, in future blessedness and justice? Was it not necessary to sacrifice God himself, and out of cruelty to themselves to worship stone, stupidity, gravity, fate, nothingness? To sacrifice God for nothingness--this paradoxical mystery of the ultimate cruelty has been reserved for the rising generation; we all know something thereof already.
Page 41
has exercised its acuteness and profundity has just been an occasion for its exercise, something of a game, something for children and childish minds.
Page 61
Page 64
There is a point of diseased mellowness and effeminacy in the history of society, at which society itself takes the part of him who injures it, the.
Page 87
which a people, a community, or an individual has lived, the "divining instinct" for the relationships of these valuations, for the relation of the authority of the valuations to the authority of the operating forces),--this historical sense, which we Europeans claim as our specialty, has come to us in the train of the enchanting and mad semi-barbarity into which Europe has been plunged by the democratic mingling of classes and races--it is only the nineteenth century that has recognized this faculty as its sixth sense.
Page 90
) And how many spirits we harbour? Our honesty, we free spirits--let us be careful lest it become our vanity, our ornament and ostentation, our limitation, our stupidity! Every virtue inclines to stupidity, every stupidity to virtue; "stupid to the point of sanctity," they say in Russia,--let us be careful lest out of pure honesty we eventually become saints and bores! Is not life a hundred times too short for us--to bore ourselves? One would have to believe in eternal life in order to.
Page 91
(Is not a moralist the opposite of a Puritan? That is to say, as a thinker who regards morality as questionable, as worthy of interrogation, in short, as a problem? Is moralizing not-immoral?) In the end, they all want English morality to be recognized as authoritative, inasmuch as mankind, or the "general utility," or "the happiness of the greatest number,"--no! the happiness of ENGLAND, will be best served thereby.
Page 95
For what must these clumsy attempts of feminine scientificality and self-exposure.
Page 96
Alas, if ever the "eternally tedious in woman"--she has plenty of it!--is allowed to venture forth! if she begins radically and on principle to unlearn her wisdom and art-of charming, of playing, of frightening away sorrow, of alleviating and taking easily; if she forgets her delicate aptitude for agreeable desires! Female voices are already raised, which, by Saint Aristophanes! make one afraid:--with medical explicitness it is stated in a threatening manner what woman first and last REQUIRES from man.
Page 97
that it betrays bad taste--when a woman refers to Madame Roland, or Madame de Stael, or Monsieur George Sand, as though something were proved thereby in favour of "woman as she is.
Page 118
Let us acknowledge unprejudicedly how every higher civilization hitherto has ORIGINATED! Men with a still natural nature, barbarians in every terrible sense of the word, men of prey, still in possession of unbroken strength of will and desire for power, threw themselves upon weaker, more moral, more peaceful races (perhaps trading or cattle-rearing communities), or upon old mellow civilizations in which the final vital force was flickering out in brilliant fireworks of wit and depravity.
Page 121
The profound reverence for age and for tradition--all law rests on this double reverence,--the belief and prejudice in favour of ancestors and unfavourable to newcomers, is typical in the morality of the powerful; and if, reversely, men of "modern ideas" believe almost instinctively in "progress" and the "future," and are more and more lacking in respect for old age, the ignoble origin of these "ideas" has complacently betrayed itself thereby.
Page 125
At this turning-point of history there manifest themselves, side by side, and often mixed and entangled together, a magnificent, manifold, virgin-forest-like up-growth and up-striving, a kind of TROPICAL TEMPO in the rivalry of growth, and an extraordinary decay and self-destruction, owing to the savagely opposing and seemingly exploding egoisms, which strive with one another "for sun and light," and can no longer assign any limit, restraint, or forbearance for themselves by means of the hitherto existing morality.
Page 129
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One here sees at once that it is not only shame that this divinity lacks;--and in general there are good grounds for supposing that in some things the Gods could all of them come to us men for instruction.