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

By Friedrich Nietzsche

Page 49

these cases cause and effect are
surrounded by entirely different groups of feelings and thoughts; yet
one unconsciously takes it for granted that doer and sufferer think and
feel alike, and according to this supposition we measure the guilt of
the one by the pain of the other.


82.

THE SKIN OF THE SOUL.--As the bones, flesh, entrails, and blood-vessels
are enclosed within a skin, which makes the aspect of man endurable, so
the emotions and passions of the soul are enwrapped with vanity,--it is
the skin of the soul.


83.

THE SLEEP OF VIRTUE.--When virtue has slept, it will arise again all
the fresher.


84.

THE REFINEMENT OF SHAME.--People are not ashamed to think something
foul, but they are ashamed when they think these foul thoughts are
attributed to them.


85.

MALICE IS RARE.--Most people are far too much occupied with themselves
to be malicious.


86.

THE TONGUE IN THE BALANCE.--We praise or blame according as the one or
the other affords more opportunity for exhibiting our power of judgment.


87.

ST. LUKE XVIII. 14, IMPROVED.--He that humbleth himself wishes to be
exalted.


88.

THE PREVENTION OF SUICIDE.--There is a certain right by which we may
deprive a man of life, but none by which we may deprive him of death;
this is mere cruelty.


89.

VANITY.--We care for the good opinion of men, firstly because they are
useful to us, and then because we wish to please them (children their
parents, pupils their teachers, and well-meaning people generally their
fellow-men). Only where the good opinion of men is of importance to
some one, apart from the advantage thereof or his wish to please, can
we speak of vanity. In this case the man wishes to please himself,
but at the expense of his fellow-men, either by misleading them into
holding a false opinion about him, or by aiming at a degree of "good
opinion" which must be painful to every one else (by arousing envy).
The individual usually wishes to corroborate the opinion he holds of
himself by the opinion of others, and to strengthen it in his own
eyes; but the strong habit of authority--a habit as old as man himself
--induces many to support by authority their belief in themselves: that
is to say, they accept it first from others; they trust the judgment
of others more than their own. The interest in himself, the wish to
please himself, attains to such a height in a vain man that he misleads
others into having a false, all too elevated estimation of him, and yet
nevertheless sets store by their authority,--thus causing an error and
yet believing in it. It must be confessed, therefore, that vain

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Text Comparison with On the Future of our Educational Institutions; Homer and Classical Philology Complete Works, Volume Three

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(Images generously made available by the Hathi Trust.
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Let the student who, as the victim of this system, suffers more from it than his teachers care to admit, read the paragraph on pp.
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If you do not regret it then, it will merely show that your head is not fitted for work in a sphere where great gifts of discrimination are needful in order to burst the bonds of prejudice, and where a well-balanced understanding is necessary for the purpose of distinguishing right from wrong, even when the difference between them lies deeply hidden and is not, as in this case, so ridiculously obvious.
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On the way my friend openly revealed his thoughts to the philosopher, he confessed how much he had feared that perhaps to-day for.
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Everybody speaks and writes German as thoroughly badly as it is just possible to do so in an age of newspaper German: that is why the growing youth who happens to be both noble and gifted has to be taken by force and put under the glass shade of good taste and of severe linguistic discipline.
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It is a hard time: one almost fears that the tendons are going to snap and one ceases to hope that the artificial and consciously acquired movements and positions of the feet will ever be carried out with ease and comfort.
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establishments would suffice for their further development, but that, in view of the present large numbers of educational institutions, those for whom in general such institutions ought only to be established must feel themselves to be the least facilitated in their progress.
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We well know that a just posterity judges the collective intellectual state of a time only by those few great and lonely figures of the period, and gives its decision in accordance with the manner in which they are recognised, encouraged, and honoured, or, on the other hand, in which they are snubbed, elbowed aside, and kept down.
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a kind of insipidity and dullness is even looked upon as decided talent, with the novelty and uncertainty of methods and the constant danger of making fantastic mistakes--here, where dull regimental routine and discipline are desiderata--here the newcomer is no longer frightened by the majestic and warning voice that rises from the ruins of antiquity: here every one is welcomed with open arms, including even him who never arrived at any uncommon impression or noteworthy thought after a perusal of Sophocles and Aristophanes, with the result that they end in an etymological tangle, or are seduced into collecting the fragments of out-of-the-way dialects--and their time is spent in associating and dissociating, collecting and scattering, and running hither and thither consulting books.
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And if you are to understand everything you must not go away just yet; we want to ask you about so many things that lie heavily on our hearts.
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"You astonish me, you will-o'-the-wisps," he said; "this is no quagmire we are on now.
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If you take the one, your age will receive you with open arms, you will not find it wanting in honours and decorations: you will form units of an enormous rank and file; and there will be as many people like-minded standing behind you as in front of you.
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_) LADIES AND GENTLEMEN,--If you have lent a sympathetic ear to what I have told you about the heated argument of our philosopher in the stillness of that memorable night, you must have felt as disappointed as we did when he announced his peevish intention.
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"You should understand the secret language spoken by this guilty innocent, and then you, too, would learn to understand the inward state of that independence which is paraded outwardly with so much ostentation.
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' "Whence came the incomprehensible intensity of this alarm? For those young men were the bravest, purest, and most talented of the band both in dress and habits: they were distinguished by a magnanimous recklessness and a noble simplicity.
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(_Inaugural Address delivered at Bâle University, 28th of May 1869.
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Schiller upbraided the philologists with having scattered Homer's laurel crown to the winds.
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The important problem.
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What was left of Homer's own individual work? Nothing but a series of beautiful and prominent passages chosen in accordance with subjective taste.
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The first part of this contention may be admitted; but, in accordance with what I have said, the latter part must be denied.