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

By Friedrich Nietzsche

Page 75

dead one, one with _eyes_ (that is, with lakes);
in certain cases even a room in a crowded hotel where one can reckon
on not being recognised, and on being able to talk with impunity to
every one: here is the desert--oh, it is lonely enough, believe me!
I grant that when Heracleitus retreated to the courts and cloisters
of the colossal temple of Artemis, that "wilderness" was worthier;
why do we _lack_ such temples? (perchance we do not lack them: I just
think of my splendid study in the _Piazza di San Marco_, in spring, of
course, and in the morning, between ten and twelve). But that which
Heracleitus shunned is still just what we too avoid nowadays: the
noise and democratic babble of the Ephesians, their politics, their
news from the "empire" (I mean, of course, Persia), their market-trade
in "the things of to-day "--for there is one thing from which we
philosophers especially need a rest--from the things of "to-day." We
honour the silent, the cold, the noble, the far, the past, everything,
in fact, at the sight of which the soul is not bound to brace itself up
and defend itself--something with which one can speak without _speaking
aloud_. Just listen now to the tone a spirit has when it speaks; every
spirit has its own tone and loves its own tone. That thing yonder, for
instance, is bound to be an agitator, that is, a hollow head, a hollow
mug: whatever may go into him, everything comes back from him dull and
thick, heavy with the echo of the great void. That spirit yonder nearly
always speaks hoarse: has he, perchance, _thought_ himself hoarse?
It may be so--ask the physiologists--but he who thinks in _words_,
thinks as a speaker and not as a thinker (it shows that he does not
think of objects or think objectively, but only of his relations
with objects--that, in point of fact, he only thinks of himself and
his audience). This third one speaks aggressively, he comes too near
our body, his breath blows on us--we shut our mouth involuntarily,
although he speaks to us through a book: the tone of his style supplies
the reason--he has no time, he has small faith in himself, he finds
expression now or never. But a spirit who is sure of himself speaks
softly; he seeks secrecy, he lets himself be awaited, A philosopher
is recognised by the fact that he shuns three brilliant and noisy
things--fame, princes, and women: which is not to say that they do not
come to him. He shuns every glaring light: therefore

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 2

Page 3
) The composure that gave me the _power_ to speak after many intervening years of solitude and abstinence, first came with the book, _Human, All-too Human_, to which this second preface and apologia(1) is dedicated.
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17.
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--The two greatest judicial murders(8) in the world's history are, to speak without exaggeration, concealed and well-concealed suicide.
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108.
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It suffices for them if evil moderates itself, does not kill or inwardly poison everything--in other words, they have similar ideas to those of the founders of Greek constitutions, and were their teachers and forerunners.
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334.
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THE FREEZING-POINT OF THE WILL.
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In reality, however, the sum of our actions and cognitions is no series of facts and intervening vacua, but a continuous stream.
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If a God created the world, he created man to be his ape, as a perpetual source of amusement in the midst of his rather tedious eternities.
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49.
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HABITUAL SHAME.
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PRISONERS.
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143.
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--Unfortunately in the aesthetic wars, which artists provoke by their works and apologias for their works, just as is the case in real war, it is might and not reason that decides.
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Then his mode of action was called.
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the usual "third-day resurrection" of conceptions an impossibility.
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.
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The corrections of frontiers that will prove necessary will be so carried out as to serve the interests of the great cantons and at the same time that of the whole federation, but not that of any venerable memories.
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You felt it all as Poussin and his school felt--at once heroic and idyllic.
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Hence, if we are very clever and show it, we appear to them older and wickeder than we are.