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

By Friedrich Nietzsche

Page 98

The higher stage of culture,
which is under the sway (though not under the tyranny) of knowledge,
requires great sobriety of feeling and thorough concentration of
words--on which points the Greeks in the time of Demosthenes set an
example to us. Exaggeration is a distinguishing mark of all modern
writings, and even when they are simply written the expressions therein
are still _felt_ as _too_ eccentric. Careful reflection, conciseness,
coldness, plainness, even carried intentionally to the farthest
limits,--in a word, suppression of feeling and taciturnity,--these
are the only remedies. For the rest, this cold manner of writing and
feeling is now very attractive, as a contrast; and to be sure there is
a new danger therein. For intense cold is as good a stimulus as a high
degree of warmth.


196.

GOOD NARRATORS, BAD EXPLAINERS.--In good narrators there is often
found an admirable psychological sureness and logicalness, as far as
these qualities can be observed in the actions of their personages,
in positively ludicrous contrast to their inexperienced psychological
reasoning, so that their culture appears to be as extraordinarily high
one moment as it seems regrettably defective the next. It happens far
too frequently that they give an evidently false explanation of their
own heroes and their actions,--of this there is no doubt, however
improbable the thing may appear. It is quite likely that the greatest
pianoforte player has thought but little about the technical conditions
and the special virtues, drawbacks, usefulness, and tractability of
each finger (dactylic ethics), and makes big mistakes whenever he
speaks of such things.


197.

THE WRITINGS OF ACQUAINTANCES AND THEIR READERS.--We read the writings
of our acquaintances (friends and enemies) in a double sense, inasmuch
as our perception constantly whispers, "That is something of himself,
a remembrance of his inward being, his experiences, his talents," and
at the same time another kind of perception endeavours to estimate the
profit of the work in itself, what valuation it merits apart from its
author, how far it will enrich knowledge. These two manners of reading
and estimating interfere with each other, as may naturally be supposed.
And a conversation with a friend will only bear good fruit of knowledge
when both think only of the matter under consideration and forget that
they are friends.


198.

RHYTHMICAL SACRIFICE.--Good writers alter the rhythm of many a period
merely because they do not credit the general reader with the ability
to comprehend the measure followed by the period in its first version;
thus they make it easier for the reader, by giving the preference to
the better known rhythms.. This regard for the rhythmical incapacity
of the modern reader has already called forth many

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 4
6 About this time it becomes at last possible, amid the flash lights of a still unestablished, still precarious health, for the free, the ever freer spirit to begin to read the riddle of that.
Page 15
[10] Kein Innen und Aussen in der Welt: the above translation may seem too literal but some dispute has arisen concerning the precise idea the author means to convey.
Page 18
The assumption of plurality always presupposes that _something_ exists which manifests itself repeatedly, but just here is where the delusion prevails; in this very matter.
Page 19
Our feelings, notions, of space and time are false for they lead, when duly tested, to logical contradictions.
Page 28
One would be rid of the strenuous element, and would no longer feel the goad of the reflection that man is not even [as much as] nature, nor more than nature.
Page 34
He feels hatred, consequently, for states approximating the animal: whence the former contempt for the slave as a not-yet-man, as a thing, is to be explained.
Page 37
The resulting form of compassion is nothing else than sickness.
Page 38
--Perhaps a more effectual warning against this compassion can be given if this need of the unfortunate be considered not simply as stupidity and intellectual weakness, not as a sort of distraction of the spirit entailed by misfortune itself (and thus, indeed, does La Rochefoucauld seem to view it) but as something quite different and more momentous.
Page 39
=--One of the most usual errors of deduction is: because someone truly.
Page 46
Hence is magnified the value set upon whatever things may be loved or whatever things conduce to self sacrifice: although in themselves they may be worth nothing much.
Page 57
104 =Self Defence.
Page 58
He is used simply as a means to intimidate others from certain acts.
Page 66
If a god is directly connected with.
Page 68
113 =Christianity as Antiquity.
Page 70
He can do nothing else.
Page 72
What still exists in his soul was formerly, as he germinated, grew and bloomed, thoroughly disciplined.
Page 76
A powerful impulse of nature has in every age led to protest against such phenomena.
Page 78
When we consider the present relation of man to the state we perceive unconditional obedience is easier than conditional.
Page 82
And, finally, when indulgence in visions, in talks with the dead or with divine beings overcomes him, this is really but a form of gratification that he craves, perhaps a form of gratification in which all other gratifications are blended.
Page 83
Knowledge and science--as far as they existed--and superiority to the rest of mankind by logical discipline and training of the intellectual powers were insisted upon by the Buddhists as essential to sanctity, just as they were denounced by the christian world as the indications of sinfulness.