strong lungs, "represent" grievances. Our modern life is extremely
_expensive,_ thanks to the host of middlemen that infest it; whereas
in the city of antiquity, and in many a city of Spain and Italy
to-day, where there is an echo of the ancient spirit, the man himself
comes forward and will have nothing to do with a representative or an
intermediary in the modern style--except perhaps to kick him hence!
The pre-eminence of the _merchant_ and the _middleman,_ even in the
most intellectual spheres: the journalist, the "representative," the
historian (as an intermediary between the past and the present), the
exotic and cosmopolitan, the middleman between natural science and
philosophy, the semi-theologians.
The men I have regarded with the most loathing, heretofore, are the
parasites of intellect: they are to be found everywhere, already, in
our modern Europe, and as a matter of fact their conscience is as light
as it possibly can be. They may be a little turbid, and savour somewhat
of Pessimism, but in the main they are voracious, dirty, dirtying,
stealthy, insinuating, light-fingered gentry, scabby--and as innocent
as all small sinners and microbes are. They live at the expense of
those who have intellect and who distribute it liberally: they know
that it is peculiar to the rich mind to live in a disinterested
fashion, without taking too much petty thought for the morrow, and
to distribute its wealth prodigally. For intellect is a bad domestic
economist, and pays no heed whatever to the fact that everything lives
on it and devours it.
The motleyness of modern men and its charm Essentially a mask and a
sign of boredom.
The political man (in the "national swindle").
Mummery in the arts:--
The lack of honesty in preparing and schooling oneself for
The Romanticists (their lack of philosophy and science and
their excess in literature);
The novelists (Walter Scott, but also the monsters of the
_Nibelung,_ with their inordinately nervous music);
The popular ideals are overcome, but not yet _in the presence of the
The saint, the sage, the prophet.
_The want of discipline in the modern spirit_ concealed beneath all
kinds of moral finery.--The show-words are: Toleration (for the
"incapacity of saying yes or no"); _la largeur de sympathie_ (= a
third of indifference, a third of curiosity, and a third of morbid
susceptibility); "objectivity" (the lack of personality and of
will, and the inability to "love"); "freedom" in regard to the rule
Alas! He did not succeed in his aim, quite the contrary--as we must acknowledge to-day.Page 16
FIRST PRINCIPLE OF CIVILISATION.Page 44
"--Christianity found the idea of punishment in hell in the entire Roman Empire: for the numerous mystic cults have hatched this idea with particular satisfaction as being the most fecund egg of their power.Page 52
THE MORAL MIRACLE.Page 61
--We should not give the individual, in so far as he desires his own happiness, any precepts or recommendations as to the road leading to happiness; for individual happiness arises from particular laws that are unknown to anybody, and such a man will only be hindered or obstructed by recommendations which come to him from outside sources.Page 62
(For example, when the Christian accustoms himself to think of the presence and scorn of the devil in the course of sensual enjoyment, or everlasting punishment in hell for revenge by murder; or even merely of the contempt which he will meet with from those of his fellow-men whom he most respects, if he steals a sum of money, or if a man has often checked an intense desire for suicide by thinking of the grief and self-reproaches of his relations and friends, and has thus succeeded in balancing himself upon the edge of life: for, after some practice, these ideas follow one another in his mind like cause and effect.Page 67
Might it not be possible for the course of this circle to be traversed a second time, by uniting the fundamental idea of the ascetic, and at the same time that of a compassionate Deity? In other words, pain would be given to others in order that pain might be given to one's self, so that in this way one could triumph over one's self and one's pity to enjoy the extreme voluptuousness of power.Page 71
They were turned to account, estranged from themselves, and brought up in such a way that they became accustomed to be worn out by their daily toil.Page 116
It is this enlightenment which we have now to carry forward,--caring nothing for the fact that there has been and still is "a great revolution," and again a great "reaction" against it: these are but playful crests of foam when compared with the truly great current on which we float, and want to float.Page 128
BOOK IV.Page 138
--The Stoic experiences a certain sense of cheerfulness when he feels oppressed by the ceremonial which he has prescribed for himself: he enjoys himself then as a ruler.Page 142
his intellectual conscience; and there is also some one who, quite unconsciously, begins to protest against these things, viz.Page 156
THE BOMBASTIC STYLE.Page 166
--You wish to bid farewell to your passion? Very well, but do so without hatred against it! Otherwise you have a second passion.Page 182
indeed by no means easy to be merely a spectator in these cases--but learn! and then, amid all difficult or painful situations, you will have a little gate leading to joy and refuge, even when your passions attack you.Page 201
What are now to him the ethereal victories and honours to be met with in the realm of proofs and refutations, or the perpetuation of his fame in books, or the thrill of exultation in the soul of the reader? But the institution, on the other hand, is a temple, as he well knows--a temple of stone, a durable edifice, which will keep its god alive with more certainty than the sacrifices of rare and tender souls.