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

By Friedrich Nietzsche

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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.


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.


_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.


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.


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

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All those intellectual leaders of the nations who reached the point of being able to stir up the sluggish though prolific mire of their customs had to possess this factor of voluntary martyrdom as well as insanity in order to obtain belief--especially, and above all, as is always the case, belief in themselves! The more their minds followed new paths, and were consequently tormented by pricks of conscience, the more cruelly they battled against their own flesh, their own desires, and their own health--as if they were offering the gods a compensation in pleasure, lest these gods should wax wroth at the neglect of ancient customs and the setting up of new aims.
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This doctrine is certainly not true, but it is so seductive in appearance that it has succeeded in fascinating quite other intellects than that of Luther (_e.
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Humanity owes no small part of its evils to these fantastic enthusiasts; for they are the insatiable sowers of the weed of discontent with one's self and one's neighbour, of contempt for the world and the age, and, above all, of world-lassitude.
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"--That's how you talk even now.
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_ a stimulating wine for their senses.
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In France and Italy this fell to the lot of the nobility; in Germany, where up to now the nobility has been, as a rule, composed of men who had not much intellect to boast about (perhaps this will soon cease to be the case), it was the task of the priests, the school teachers and their descendants.
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risen if ever they had completely and honestly left everything to the Godhead as to their physician, and acted in accordance with the words "as God will"! 323.
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small ambition to create for these intellects a kind of horticulture, the principal charm of which--like that of the usual gardening--is to bring about an optical illusion (by means of temples, perspective, grottos, winding walks, and waterfalls, to speak in similes), exhibiting science in a condensed form and in all kinds of strange and unexpected illuminations, infusing into it as much indecision, irrationality, and dreaminess as will enable us to walk about in it "as in savage nature," but without trouble and boredom.
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With well-meaning hesitation they will turn the matter ten times over in their heads, but will at length continue their strict course.
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