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

By Friedrich Nietzsche

Page 50

people
do not wish to please others so much as themselves, and that they go
so far therein as to neglect their advantage, for they often endeavour
to prejudice their fellow-men unfavourably, inimicably, enviously,
consequently injuriously against themselves, merely in order to have
pleasure in themselves, personal pleasure.


90.

THE LIMITS OF HUMAN LOVE.--A man who has declared that another is an
idiot and a bad companion, is angry when the latter eventually proves
himself to be otherwise.


91.

_MORALITÉ LARMOYANTE._--What a great deal of pleasure morality gives!
Only think what a sea of pleasant tears has been shed over descriptions
of noble and unselfish deeds! This charm of life would vanish if the
belief in absolute irresponsibility were to obtain supremacy.


92.

THE ORIGIN OF JUSTICE.--Justice (equity) has, its origin amongst powers
which are fairly equal, as Thucydides (in the terrible dialogue between
the Athenian and Melian ambassadors) rightly comprehended: that is to
say, where there is no clearly recognisable supremacy, and where a
conflict would be useless and would injure both sides, there arises the
thought of coming to an understanding and settling the opposing claims;
the character of _exchange_ is the primary character of justice. Each
party satisfies the other, as each obtains what he values more than the
other. Each one receives that which he desires, as his own henceforth,
and whatever is desired is received in return. Justice, therefore,
is recompense and exchange based on the hypothesis of a fairly equal
degree of power,--thus, originally, revenge belongs to the province
of justice, it is an exchange. Also gratitude.--Justice naturally is
based on the point of view of a judicious self-preservation, on the
egoism, therefore, of that reflection, "Why should I injure myself
uselessly and perhaps not attain my aim after all?" So much about the
_origin_ of justice. Because man, according to his intellectual custom,
has _forgotten_ the original purpose of so-called just and reasonable
actions, and particularly because for hundreds of years children have
been taught to admire and imitate such actions, the idea has gradually
arisen that such an action is un-egoistic; upon this idea, however, is
based the high estimation in which it is held: which, moreover, like
all valuations, is constantly growing, for something that is valued
highly is striven after, imitated, multiplied, and increases, because
the value of the output of toil and enthusiasm of each individual is
added to the value of the thing itself. How little moral would the
world look without this forgetfulness! A poet might say that God had
placed forgetfulness as door-keeper in the temple of human dignity.


93.

THE RIGHT OF THE WEAKER.--When any one submits under certain
conditions to

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THE SIGNIFICATION OF MADNESS IN THE HISTORY OF MORALITY.
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"--That's how you talk even now.
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AROUSING PITY.
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SYMPATHY.
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PERNICIOUS.
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THE FEELING OF POWER.
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IMPATIENCE.
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FUTURE VIRTUES.