Jenseits von Gut und Böse

By Friedrich Nietzsche

Page 99

sein darf, dass man
die Brechung der allzustrengen Symmetrie als gewollt und als Reiz
fühlt, dass man jedem staccato, jedem rubato ein feines geduldiges Ohr
hinhält, dass man den Sinn in der Folge der Vocale und Diphthongen
räth, und wie zart und reich sie in ihrem Hintereinander sich färben
und umfärben können: wer unter bücherlesenden Deutschen ist gutwillig
genug, solchergestalt Pflichten und Forderungen anzuerkennen und auf
so viel Kunst und Absicht in der Sprache hinzuhorchen? Man hat zuletzt
eben "das Ohr nicht dafür": und so werden die stärksten Gegensätze des
Stils nicht gehört, und die feinste Künstlerschaft ist wie vor Tauben
verschwendet. - Dies waren meine Gedanken, als ich merkte, wie man
plump und ahnungslos zwei Meister in der Kunst der Prosa mit einander
verwechselte, Einen, dem die Worte zögernd und kalt herabtropfen, wie
von der Decke einer feuchten Höhle - er rechnet auf ihren dumpfen
Klang und Wiederklang - und einen Anderen, der seine Sprache wie
einen biegsamen Degen handhabt und vom Arme bis zur Zehe hinab das
gefährliche Glück der zitternden überscharfen Klinge fühlt, welche
beissen, zischen, schneiden will. -


Wie wenig der deutsche Stil mit dem Klange und mit den Ohren zu thun
hat, zeigt die Thatsache, dass gerade unsre guten Musiker schlecht
schreiben. Der Deutsche liest nicht laut, nicht für's Ohr, sondern
bloss mit den Augen: er hat seine Ohren dabei in's Schubfach gelegt.
Der antike Mensch las, wenn er las - es geschah selten genug - sich
selbst etwas vor, und zwar mit lauter Stimme; man wunderte sich, wenn
jemand leise las und fragte sich insgeheim nach Gründen. Mit lauter
Stimme: das will sagen, mit all den Schwellungen, Biegungen,
Umschlägen des Tons und Wechseln des Tempo's, an denen die antike
öffentliche Welt ihre Freude hatte. Damals waren die Gesetze des
Schrift-Stils die selben, wie die des Rede-Stils; und dessen Gesetze
hiengen zum Theil von der erstaunlichen Ausbildung, den raffinirten
Bedürfnissen des Ohrs und Kehlkopfs ab, zum andern Theil von der
Stärke, Dauer und Macht der antiken Lunge. Eine Periode ist, im Sinne
der Alten, vor Allem ein physiologisches Ganzes, insofern sie von
Einem Athem zusammengefasst wird. Solche Perioden, wie sie bei
Demosthenes, bei Cicero vorkommen, zwei Mal schwellend und zwei Mal
absinkend und Alles innerhalb Eines Athemzugs: das sind Genüsse für
antike Menschen, welche die Tugend daran, das Seltene und Schwierige
im Vortrag einer solchen Periode, aus ihrer eignen Schulung zu
schätzen wussten: - wir haben eigentlich kein Recht auf die grosse
Periode, wir Modernen, wir Kurzathmigen in jedem Sinne! Diese Alten
waren ja insgesammt in der Rede selbst Dilettanten, folglich Kenner,
folglich Kritiker, - damit trieben sie ihre Redner zum Äussersten;
in gleicher Weise, wie im

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Text Comparison with Beyond Good and Evil

Page 26
There is far too much witchery and sugar in the sentiments "for others" and "NOT for myself," for one not needing to be doubly distrustful here, and for one asking promptly: "Are they not perhaps--DECEPTIONS?"--That they PLEASE--him who has them, and him who enjoys their fruit, and also the mere spectator--that is still no argument in their FAVOUR, but just calls for caution.
Page 27
reason in the end to become distrustful also of all thinking; has it not hitherto been playing upon us the worst of scurvy tricks? and what guarantee would it give that it would not continue to do what it has always been doing? In all seriousness, the innocence of thinkers has something touching and respect-inspiring in it, which even nowadays permits them to wait upon consciousness with the request that it will give them HONEST answers: for example, whether it be "real" or not, and why it keeps the outer world so resolutely at a distance, and other questions of the same description.
Page 32
Briefly and regrettably, they belong to the LEVELLERS, these wrongly named "free spirits"--as glib-tongued and scribe-fingered slaves of the democratic taste and its "modern ideas" all of them men without solitude, without personal solitude, blunt honest fellows to whom neither courage nor honourable conduct ought to be denied, only, they are not free, and are ludicrously superficial, especially in their innate partiality for seeing the cause of almost ALL human misery and failure in the old forms in which society has hitherto existed--a notion which happily inverts the truth entirely! What they would fain attain with all their strength, is the universal, green-meadow happiness of the herd, together with security, safety, comfort, and alleviation of life for every one, their two most frequently chanted songs and doctrines are called "Equality of Rights" and "Sympathy with All Sufferers"--and suffering itself is looked upon by them as something.
Page 39
KANT really wished to prove that, starting from the subject, the subject could not be proved--nor the object either: the possibility of an APPARENT EXISTENCE of the subject, and therefore of "the soul,".
Page 48
Page 56
"--This mode of reasoning savours of the POPULACE, who perceive only the unpleasant consequences of evil-doing, and practically judge that "it is STUPID to do wrong"; while they accept "good" as identical with "useful and pleasant," without further thought.
Page 65
MORALITY IN EUROPE AT PRESENT IS HERDING-ANIMAL MORALITY, and therefore, as we understand the matter, only one kind of human morality, beside which, before which, and after which many other moralities, and above all HIGHER moralities, are or should be possible.
Page 70
The dangers that beset the evolution of the philosopher are, in fact, so manifold nowadays, that one might doubt whether this fruit could still come to maturity.
Page 74
Page 90
Honesty, granting that it is the virtue of which we cannot rid ourselves, we free spirits--well, we will labour at it with all our perversity and love, and not tire of "perfecting" ourselves in OUR virtue, which alone remains: may its glance some day overspread like a gilded, blue, mocking twilight this aging civilization with its dull gloomy seriousness! And if, nevertheless, our honesty should one day grow weary, and sigh, and stretch its limbs, and find us too hard, and would fain have it pleasanter, easier, and gentler, like an agreeable vice, let us remain HARD, we latest Stoics, and let us send to its help whatever devilry we have in us:--our disgust at the clumsy and undefined, our "NITIMUR IN VETITUM," our love of adventure, our sharpened and fastidious curiosity, our most subtle, disguised, intellectual Will to Power and universal conquest, which rambles and roves avidiously around all the realms of the future--let us go with all our "devils" to the help of our "God"! It is probable that people will misunderstand and mistake us on that account: what does it matter! They will say: "Their 'honesty'--that is their devilry, and nothing else!" What does it matter! And even if they were right--have not all Gods hitherto been such sanctified, re-baptized devils? And after all, what do we know of ourselves? And what the spirit that leads us wants TO BE CALLED? (It is a question of names.
Page 95
"--In view of this liberal compliment which I have just paid myself, permission will perhaps be more readily allowed me to utter some truths about "woman as she is," provided that it is known at the outset how literally they are merely--MY truths.
Page 99
There is STUPIDITY in this movement, an almost masculine stupidity, of which a well-reared woman--who is always a sensible woman--might be heartily ashamed.
Page 104
" Was he wrong? it is characteristic of Germans that one is seldom entirely wrong about them.
Page 113
The French were only the apes and actors of these ideas, their best soldiers, and likewise, alas! their first and profoundest VICTIMS; for owing to the diabolical Anglomania of "modern ideas," the AME FRANCAIS has in the end become so thin and emaciated, that at present one recalls its sixteenth and seventeenth centuries, its profound, passionate strength, its inventive excellency, almost with disbelief.
Page 120
In the first case, when it is the rulers who determine the conception "good," it is the exalted, proud disposition which is regarded as the distinguishing feature, and that which determines the order of rank.
Page 131
discoverer, are disguised in their creations until they are unrecognizable; the "work" of the artist, of the philosopher, only invents him who has created it, is REPUTED to have created it; the "great men," as they are reverenced, are poor little fictions composed afterwards; in the world of historical values spurious coinage PREVAILS.
Page 133
Page 138
A man who says: "I like that, I take it for my own, and mean to guard and protect it from every one"; a man who can conduct a case, carry out a resolution, remain true to an opinion, keep hold of a woman, punish and overthrow insolence; a man who has his indignation and his sword, and to whom the weak, the suffering, the oppressed, and even the animals willingly submit and naturally belong; in short, a man who is a MASTER by nature--when such a man has sympathy, well! THAT sympathy has value! But of what account is the sympathy of those who suffer! Or of those even who preach sympathy! There is nowadays, throughout almost the whole of Europe, a sickly irritability and sensitiveness towards pain, and also a repulsive irrestrainableness in complaining, an effeminizing, which, with the aid of religion and philosophical nonsense, seeks to deck itself out as something superior--there is a regular cult of suffering.
Page 139
as that great mysterious one possesses it, the tempter-god and born rat-catcher of consciences, whose voice can descend into the nether-world of every soul, who neither speaks a word nor casts a glance in which there may not be some motive or touch of allurement, to whose perfection it pertains that he knows how to appear,--not as he is, but in a guise which acts as an ADDITIONAL constraint on his followers to press ever closer to him, to follow him more cordially and thoroughly;--the genius of the heart, which imposes silence and attention on everything loud and self-conceited, which smoothes rough souls and makes them taste a new longing--to lie placid as a mirror, that the deep heavens may be reflected in them;--the genius of the heart, which teaches the clumsy and too hasty hand to hesitate, and to grasp more delicately; which scents the hidden and forgotten treasure, the drop of goodness and sweet spirituality under thick dark ice, and is a divining-rod for every grain of gold, long buried and imprisoned in mud and sand; the genius of the heart, from contact with which every one goes away richer; not favoured or surprised, not as though gratified and oppressed by the good things of others; but richer in himself, newer than before, broken up, blown upon, and sounded by a thawing wind; more uncertain, perhaps, more delicate, more fragile, more bruised, but full of hopes which as yet lack names, full of a new will and current, full of a new ill-will and counter-current.
Page 144
Friends' phantom-flight Knocking at my heart's window-pane at night, Gazing on me, that speaks "We were" and goes,-- Oh, withered words, once fragrant as the rose! 12.