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

By Friedrich Nietzsche

Page 96

only at one point at the most.


176.

SHAKESPEARE AS A MORALIST.--Shakespeare meditated much on the passions,
and on account of his temperament had probably a close acquaintance
with many of them (dramatists are in general rather wicked men). He
could, however not talk on the subject, like Montaigne, but put his
observations thereon into the mouths of impassioned figures, which
is contrary to nature, certainly, but makes his dramas so rich in
thought that they cause all others to seem poor in comparison and
readily arouse a general aversion to them. Schiller's reflections
(which are almost always based on erroneous or trivial fancies) are
just theatrical Reflections, and as such are very effective; whereas
Shakespeare's reflections do honour to his model, Montaigne, and
contain quite serious thoughts in polished form, but on that account
are too remote and refined for the eyes of the theatrical public, and
are consequently ineffective.


177.

SECURING A GOOD HEARING.--It is not sufficient to know how to play
well; one must also know how to secure a good hearing. A violin in the
hand of the greatest master gives only a little squeak when the place
where it is heard is too large; the master may then be mistaken for any
bungler.


178.

THE INCOMPLETE AS THE EFFECTIVE.--Just as figures in relief make such
a strong impression on the imagination because they seem in the act
of emerging from the wall and only stopped by some sudden hindrance;
so the relief-like, incomplete representation of a thought, or a
whole philosophy, is sometimes more effective than its exhaustive
amplification,--more is left for the investigation of the onlooker, he
is incited to the further study of that which stands out before him in
such strong light and shade; he is prompted to think out the subject,
and even to overcome the hindrance which hitherto prevented it from
emerging clearly.


179.

AGAINST THE ECCENTRIC.--When art arrays itself in the most shabby
material it is most easily recognised as art.


180.

COLLECTIVE INTELLECT.--A good author possesses not only his own
intellect, but also that of his friends.


181.

DIFFERENT KINDS OF MISTAKES.--The misfortune of acute and clear authors
is that people consider them as shallow and therefore do not devote any
effort to them; and the good fortune of obscure writers is that the
reader makes an effort to understand them and places the delight in his
own zeal to their credit.


182.

RELATION TO SCIENCE.--None of the people have any real interest in
a science, who only begin to be enthusiastic about it when they
themselves lave made discoveries in it.


183.

THE KEY.--The single thought on which an eminent man sets a great
value, arousing the derision

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 3
almost say that I have never read anything in which every single dogma and conclusion has called forth from me so emphatic a negation as did that book; albeit a negation tainted by either pique or intolerance.
Page 6
If this writing be obscure to any individual, and jar on his ears, I do not think that it is necessarily I who am to blame.
Page 8
heart that just the converse metaphor should apply, and that these analysts with their psychological microscopes should be, at bottom, brave, proud, and magnanimous animals who know how to bridle both their hearts and their smarts, and have specifically trained themselves to sacrifice what is desirable to what is true, any truth in fact, even the simple, bitter, ugly, repulsive, unchristian, and immoral truths--for there are truths of that description.
Page 14
Yet the method was only appropriate to a nation of priests, to a nation of the most jealously nursed priestly revengefulness.
Page 18
A race of such _resentful_ men will of necessity eventually prove more _prudent_ than any aristocratic race, it will honour prudence on quite a distinct scale, as, in fact, a paramount condition of existence, while prudence among aristocratic men is apt to be tinged with a delicate flavour of luxury and refinement; so among them it plays nothing like so integral a part as that complete certainty of function of the governing _unconscious_ instincts, or as indeed a certain lack of prudence, such as a vehement and valiant charge,.
Page 24
What wonder, if the suppressed and stealthily simmering passions of revenge and hatred exploit for their own advantage this belief, and indeed hold no belief with a more steadfast enthusiasm than this--"that the strong has the _option_ of being weak, and the bird of prey of being a lamb.
Page 31
The question, "What is the _value_ of this or that table of 'values' and morality?" will be asked from the most varied standpoints.
Page 34
It might even be said that wherever solemnity, seriousness, mystery, and gloomy colours are now found in the life of the men and of nations of the world, there is some _survival_ of that horror which was once the universal concomitant of all promises, pledges, and obligations.
Page 44
This shows why war itself (counting the sacrificial cult of war) has produced all the forms under which punishment has manifested itself in history.
Page 48
So even punishment was conceived as invented with a view to punishing.
Page 66
We might, I repeat, wish it were so, for what can Parsifal, _taken seriously_, amount to? Is it really necessary to see in it (according to an expression once used against me) the product of an insane hate of knowledge, mind, and flesh? A curse on flesh and spirit in one breath of hate? An apostasy and reversion to the morbid Christian and obscurantist ideals? And finally a self-negation and self-elimination on the.
Page 73
So many bridges to independence are shown in the ascetic idea], that the philosopher cannot refrain from exultation and clapping of hands when he hears the history of all those resolute ones, who on one day uttered a nay to all servitude and went into some _desert_; even granting that they were only strong asses, and the absolute opposite of strong minds.
Page 81
His _right_ to existence stands and falls with that ideal.
Page 87
Look into the background of every family, of every body, of every community: everywhere the fight of the sick against the healthy--a silent fight for the most part with minute poisoned powders, with pin-pricks, with spiteful grimaces of patience, but also at times with that diseased pharisaism of _pure_ pantomime, which plays for choice the rôle of "righteous indignation.
Page 93
is only the actual suffering, the discomfort of the sufferer, which he combats, _not_ its cause, not the actual state of sickness--this needs must constitute our most radical objection to priestly medication.
Page 100
(The Germans, by the bye, have already produced the classic specimen of this toleration--they may well be allowed to reckon him as one of their own, in Leopold Ranke, that born classical advocate of every _causa fortior_, that cleverest of all the clever opportunists.
Page 102
Every emotional excess which hurt; everything which broke, overthrew, crushed, transported, ravished; the mystery of torture-chambers, the ingenuity of hell itself--all this was now discovered, divined, exploited, all this was at the service of the wizard, all this served to promote the triumph of his ideal, the ascetic ideal.
Page 110
) 25.
Page 120
Perhaps the Germans have only grown up in a wrong climate! There is something in them that might be Hellenic!--something that is awakened when they are brought into touch with the South--Winckelmann, Goethe, Mozart.
Page 124
France and German philosophy.