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

By Friedrich Nietzsche

Page 74

dark and
hateful to him, and that that mirror was _his_ work, the very imperfect
work of human imagination and power of judgment. In the first place,
a nature that is only capable of purely un-egoistic actions is more
fabulous than the phœnix; it cannot even be clearly imagined, just
because, when closely examined, the whole idea "un-egoistic action"
vanishes into air. No man _ever_ did a thing which was done only
for others and without any personal motive; how should he be _able_
to do anything which had no relation to himself, and therefore
without inward obligation (which must always have its foundation in
a personal need)? How could the _ego_ act without _ego_ A God who,
on the contrary, is _all_ love, as such a one is often represented,
would not be capable of a single un-egoistic action, whereby one is
reminded of a saying of Lichtenberg's which is certainly taken from
a lower sphere: "We cannot possibly _feel_ for others, as the saying
is; we feel only for ourselves. This sounds hard, but it is not so
really if it be rightly understood. We do not love father or mother
or wife or child, but the pleasant sensations they cause us;" or, as
Rochefoucauld says: "_Si on croit aimer sa maîtresse pour l'amour
d'elle, on est bien trompé._" To know the reason why actions of love
are valued more than others, not on account of their nature, namely,
but of their _usefulness,_ we should compare the examinations already
mentioned, _On the Origin of Moral Sentiments._ But should a man desire
to be entirely like that God of Love, to do and wish everything for
others and nothing for himself, the latter is impossible for the reason
that he must do _very much_ for himself to be able to do something
for the love of others. Then it is taken for granted that the other
is sufficiently egoistic to accept that sacrifice again and again,
that living for him,--so that the people of love and sacrifice have an
interest in the continuance of those who are loveless and incapable
of sacrifice, and, in order to exist, the highest morality would be
obliged positively to _compel_ the existence of un-morality (whereby
it would certainly annihilate itself). Further: the conception of a
God disturbs and humbles so long as it is believed in; but as to how
it arose there can no longer be any doubt in the present state of the
science of comparative ethnology; and with a comprehension of this
origin all belief falls to the ground. The Christian who compares his
nature with God's

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Text Comparison with The Joyful Wisdom Complete Works, Volume Ten

Page 3
higher than war, every ethic with a negative grasp of the idea of happiness, every metaphysic and physic that knows a _finale,_ an ultimate condition of any kind whatever, every predominating, æsthetic or religious longing for an aside, a beyond, an outside, an above--all these permit one to ask whether sickness has not been the motive which inspired the philosopher.
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_The Lone One.
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Already even politics ceases to be the business of a gentleman; and it is possible that one day it may be found to be so vulgar as to be brought, like all party literature and daily literature, under the rubric: "Prostitution of the intellect.
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At present at least, all militarily established civilisation still stands high above all so-called industrial civilisation; the latter, in its present form, is in general the meanest mode of existence that has ever been.
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When verse also came to be used in oracles--the Greeks said that the hexameter was invented at Delphi,--the rhythm was here also intended to exercise a compulsory influence.
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B: And why do you wish to get rid of them? A: Why I wish? Do I really wish! I must--B: Enough! Enough! 94.
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But it has died in these dry words, and hangs and flaps about in them--and now I hardly know, when I look upon it, how I could have had such happiness when I caught this bird.
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The world always becomes fuller for him who grows up to the full stature of humanity; there are always more interesting fishing-hooks, thrown out to him; the number of his stimuli is continually on the increase, and similarly the varieties of his pleasure and pain,--the higher man becomes always at the same time happier and unhappier.
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Must I look down on them to-day, and be afraid of them? And will the hour come once more when they will look up to me, and tremble?-- 315.
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He wishes _to succour,_ and does not reflect that there is a personal necessity for misfortune; that terror, want, impoverishment, midnight watches, adventures, hazards and mistakes are as necessary to me and to you as their opposites, yea, that, to speak mystically, the path to one's own heaven always leads through the voluptuousness of one's own hell.
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--_-I admire the courage and wisdom of Socrates in all that he did, said--and did not say.
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" _Turenne.
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Buddha, in like manner, found the same type of man,--he found it in fact dispersed among all the classes and social ranks of a people who were good and kind (and above all inoffensive), owing to indolence, and who likewise owing to indolence, lived abstemiously, almost without requirements.
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Let it be further accepted that it is not only speech that serves as a bridge between man and man, but also the looks, the pressure and the gestures; our becoming conscious of our sense impressions, our power of being able to fix them, and as it were to locate them outside of ourselves, has increased in proportion as the necessity has increased for communicating them to _others_ by means of signs.
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"_--Providing a living still enforces even in the present day (in our transition period when so much ceases.
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What I fear, however, and what is at present obvious, if we desire to perceive it, is that we modern men are quite on the same road already; and whenever a man begins to discover in what respect he plays a rôle, and to what extent he _can_ be a stage-player, he _becomes_ a stage-player.
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my own case,--I do not desire that either my ignorance, or the vivacity of my temperament, should prevent me being understood by _you,_ my friends: I certainly do not desire that my vivacity should have that effect, however much it may impel me to arrive quickly at an object, in order to arrive at it at all.
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There is no formula as to how much an intellect needs for its nourishment; if, however, its taste be in the direction of independence, rapid coming and going, travelling, and perhaps adventure for which only the swiftest are qualified, it prefers rather to live free on poor fare, than to be unfree and plethoric.