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

By Friedrich Nietzsche

Page 48

decline, to await his slow exhaustion and extinction than with
full consciousness to set a limit to his life? Suicide in this case is
a perfectly natural, obvious action, which should justly arouse respect
as a triumph of reason, and did arouse it in those times when the heads
of Greek philosophy and the sturdiest patriots used to seek death
through suicide. The seeking, on the contrary, to prolong existence
from day to day, with anxious consultation of doctors and painful mode
of living, without the power of drawing nearer to the actual aim of
life, is far less worthy. Religion is rich in excuses to reply to the
demand for suicide, and thus it ingratiates itself with those who wish
to cling to life.


81.

ERRORS OF THE SUFFERER AND THE DOER.--When a rich man deprives a poor
man of a possession (for instance, a prince taking the sweetheart of
a plebeian), an error arises in the mind of the poor man; he thinks
that the rich man must be utterly infamous to take away from him the
little that he has. But the rich man does not estimate so highly the
value of a _single_ possession, because he is accustomed to have many;
hence he cannot imagine himself in the poor man's place, and does not
commit nearly so great a wrong as the latter supposes. They each have a
mistaken idea of the other. The injustice of the powerful, which, more
than anything else, rouses indignation in history, is by no means so
great as it appears. Alone the mere inherited consciousness of being a
higher creation, with higher claims, produces a cold temperament, and
leaves the conscience quiet; we all of us feel no injustice when the
difference is very great between ourselves and another creature, and
kill a fly, for instance, without any pricks of conscience. Therefore
it was no sign of badness in Xerxes (whom even all Greeks describe
as superlatively noble) when he took a son away from his father and
had him cut in pieces, because he had expressed a nervous, ominous
distrust of the whole campaign; in this case the individual is put out
of the way like an unpleasant insect; he is too lowly to be allowed
any longer to cause annoyance to a ruler of the world. Yes, every
cruel man is not so cruel as the ill-treated one imagines the idea of
pain is not the same as its endurance. It is the same thing in the
case of unjust judges, of the journalist who leads public opinion
astray by small dishonesties. In all

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The first-mentioned are powerful _before_ the action, and the latter especially after it, in view of the necessity for making one's self clear in regard to them.
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--The same impulse, under the impression of the blame cast upon it by custom, develops into the painful feeling of cowardice, or else the pleasurable feeling of _humility_, in case a morality, like that of Christianity, has taken it to its heart and called it _good_.
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68.
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last act in yourselves! 80.
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_ the perception of the violent suffering which is being caused us presupposes that there is another equally or more violent impulse, and that a struggle is impending in which our intellect must take part.
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"--Language and the prejudices upon which language is based very often act as obstacles in our paths when we proceed to explore internal phenomena and impulses: as one example, we may instance the fact that there are only words to express the superlative degrees of these phenomena and.
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TO WHAT EXTENT WE MUST BEWARE OF PITY.
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On the other hand, we have always time and inclination for talking nonsense with children, rather than telling them the truth; for flattering women who will later on be mothers, rather than telling them the truth; and for speaking with young men about their future and their pleasures, rather than about the truth! But what, after all, are seventy years!--Time passes, and they soon come to an end; it matters as little to us as it does to the wave to know how and whither it is rolling! No, it might even be wisdom not to know it.
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A HINT TO MORALISTS.
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--When we set out to buy something our greed increases with the cheapness of the object--Why? Is it because the small differences in price make up the little eye of greed? 306.
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316.
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THE CHARITABLE MAN.
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Such a man will for this very reason boldly parade his deficiencies.
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349.
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415.
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NOT JUSTIFYING ONESELF.
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--It is disgusting to observe with what cruelty every one charges his two or three private virtues to the account of others who may perhaps not possess them, and whom he torments and worries with them.
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LEARNING.