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04 - Apophtegms and Interludes - Beyond Good and Evil - Friedrich Nietzsche · Logic Library

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Chapter four, Apithems and Interludes sixty three. He who is a thorough teacher
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takes things seriously, and even himself only in relation to his pupils. Sixty
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four Knowledge for its own sake, that is the last snare laid by morality.
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We are thereby completely entangled in morals once more. Sixty five. The
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charm of knowledge would be small were it not so much shame has to be
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overcome on the way to it. Sixty five. A we are most dishonorable
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towards our God. He is not permitted to sin. Sixty six. The
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tendency of a person to allow himself to be degraded, robbed, deceived,
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and exploited might be the diffidence of a god among men. Sixty seven.
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Love to one only is a barbarity, for it is exercised at the expense
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of all others. Love to God also sixty eight. I did that,
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says my memory. I could not have done that, says my pride,
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and remains inexorable. Eventually the memory yields sixty nine. One has regarded life
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carelessly if one has failed to see the hand that kills with leniency seventy.
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If a man has character, he has also his typical experience, which always
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recurs seventy one. The sage as astronomer. So long as thou feelest the
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stars as an above thee thou lackest the eye of the discerning one seventy two.
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It is not the strength, but the duration of great sentiments that makes
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great men seventy three. He who attains his ideal precisely thereby surpasses it seventy
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three. A many a peacock hides his tail from every eye and calls it
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his pride. Seventy four. A man of genius is unbearable unless he possesses
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at least two things besides gratitude and purity seventy five. The degree and nature
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of a man's sensuality extends to the highest altitudes of his spirit seventy six.
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Under peaceabul conditions, the militant man attacks himself seventy seven. With his principles,
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a man seeks either to dominate or justify, or honor, or reproach
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or conceal his habits. Two men with the same principles probably seek fundamentally different
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ends. Therewith seventy eight. He who despises himself nevertheless esteems himself thereby as
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a despiser seventy nine. A soul which knows that it is loved but does
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not itself love betrays its sediment. Its dregs come up. Eighty A thing
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that is explained ceases to concern us. What did the God mean? Who
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gave the advice? Know thyself? Did it? Perhaps? Imply? Cease
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to be concerned about thyself? Become objective and Socrates and the scientific man eighty
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one. It is terrible to die of thirst at sea? Is it necessary
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that you should so salt your truths that it will no longer quench thirst?
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Eighty two? Sympathy for all would be harshness and tyranny for thee my good
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neighbor. Eighty three instinct when the house is on fire, one forgets even
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the dinner, yes, but one recovers it from among the ashes. Eighty
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four. Woman learns how to hate in proportion as she forgets how to charm
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eighty five. The same emotions are in man and woman, but in different
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tempo. On that account, man and woman never cease to misunderstand each other
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eighty six. In the background of all their personal vanity, women themselves have
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still their impersonal scorn for woman. Eighty seven Fettered heart, free spirit.
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When one firmly fetters one's heart and keeps it prisoner, one can allow one's
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spirit many liberties. I said this once before, but people do not believe
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it when I say so, unless they know it already. Eighty eight.
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One begins to distrust very clever persons when they become embarrassed. Eighty nine.
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Dreadful experiences raise the question whether he who experiences them is not something dreadful.
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Also ninety Heavy melancholy men turn lighter and come temporarily to their surface precisely by
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that which makes others heavy. By hatred and love. Ninety one so cold,
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so icy, that one burns one's finger at the touch of him,
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every hand that lays hold of him shrinks back, and for that very reason
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many think him red hot ninety two who has not, at one time or
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another, sacrificed himself for the sake of his good name? Ninety three In
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affability, there is no hatred of men, but precisely on that account a
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great deal too much contempt of men. Ninety four. The maturity of man
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that means to have reacquired the seriousness that one had as a child at play
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ninety five. To be ashamed of one's immorality is a step on the ladder
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at the end of which one is ashamed also of one's morality ninety six.
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One should part from life as Ulysses parted from NAUSICAA blessing it rather than in
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love with it ninety seven. What a great man I always see merely the
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play actor of his own ideal ninety eight. When one trains one's conscience,
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it kisses one while it bites ninety nine. The disappointed one speaks. I
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listened for the echo, and I heard only praise. One hundred. We
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all feign to our selves that we are simpler than we are. We thus
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relax ourselves away from our fellows one O one. A discerning one might easily
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regard himself at present as the animalization of God one O two. Discovering reciprocal
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love should really disenchant the lover with regard to the beloved what she is modest
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enough to love even you, or stupid enough or or one O three the
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danger and happiness. Everything now turns out best for me. I now love
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every fate who would like to be my fate one O four. Not their
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love of humanity, but the impotence of their love prevents the Christians of today
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burning us one O five. The p of fraws is still more repugnant to
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the taste the piety of the freest spit the pious man of knowledge, then
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the impia fraus. Hence the profound lack of judgment in comparison with the Church,
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characteristic of the type free spirit as its non freedom one O six.
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By means of music, the very passions enjoy themselves one O seven. A
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sign of strong character when once the resolution has been taken to shut the ear
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even to the best counter arguments. Occasionally therefore a will to stupidity one O
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eight. There is no such thing as moral phenomena, but only a moral
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interpretation of phenomena. One O nine. The criminal is often enough not equal
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to his deed. He extenuates and maligns it. One ten. The advocates
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of a criminal are seldom artists enough to turn the beautiful terribleness of the deed
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to the advantage of the doer. One eleven. Our vanity is most difficult
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to wound, just when our pride has been wounded. One twelve. To
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him who feels himself preordained to contemplation and not to belief. All believers are
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too noisy and obtrusive, he guards against them. One thirteen. You want
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to prepossess him in your favor, then you must be embarrassed before him.
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One fourteen. The immense expectation with regard to sexual love, and the coyness
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in this expectation spoils all the perspectives of women at the outset one fifteen.
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Where there is neither love nor hatred in the game, woman's play is mediocre.
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One sixteen. The great epochs of our life are at the points when
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we gain courage to rebaptize our badness as the best in us. One seventeen.
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The will to overcome an emotion is ultimately only the will of another,
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or of several other emotions. One eighteen. There is an innocence of admiration.
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It is possessed by him to whom it has not yet occurred that he
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himself may be admired some day. One nineteen. Our loathing of dirt may
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be so great as to prevent our cleaning ourselves justifying ourselves one twenty. Sensuality
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often forces the growth of love too much so that its root remains weak and
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is easily torn up. One twenty one. It is a curious thing that
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God learned Greek when he wished to turn author, and that he did not
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learn it better one twenty two. To rejoice on account of praise is in
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many cases merely politeness of heart, and the very opposite of vanity of spirit.
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One twenty three. Even concubinage has been corrupted by marriage. One twenty
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four. He who exults at the stake does not triumph over pain, but
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because of the fact that he does not feel pain where he expected it a
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parable one twenty five. When we have to change an opinion about any one,
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we charge heavily to his account the inconvenience he thereby causes us. One
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twenty six. A nation is a detour of nature to a at six or
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seven great men, yes, and then to get round them. One twenty
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seven. In the eyes of all true women, science is hostile to the
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sense of shame. They feel as if one wished to peep under their skin
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with it, or worse still, under their dress and finery. One twenty
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eight. The more abstract the truth you wish to teach, the more must
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you allure the senses to it. One twenty nine. The devil has the
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most extensive perspectives for God. On that account he keeps so far away from
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him. The devil, in effect as the oldest friend of knowledge. One
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thirty What a person is begins to betray itself when his talent decreases, when
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he ceases to show what he can do. Talent is also an adornment.
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An adornment is also a concealment. One thirty one. The sexes deceive themselves
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about each other. The reason is that in reality they honor and love only
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themselves or their own ideal to express it more agreeably. Thus, man wishes
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woman to be peaceable, but in fact woman is essentially unpeaceable, like the
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cat. However well she may have assumed the peaceable demeanor. One thirty two.
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One is punished best for one's virtues one thirty three. He who cannot
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find the way to his ideal lives more frivolously and shamelessly than the man without
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an ideal. One thirty four. From the senses originate all trustworthiness, all
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good conscience, all evidence of truth. One thirty five. Pharisaism is not
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a deterior duration of the good man, a considerable part of it is rather
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an essential condition of being good. One thirty six. The one seeks an
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accoucheur for his thoughts, the other seeks someone whom he can assist a good
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conversation. Thus originates one thirty seven. In intercourse with scholars and artists,
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one readily makes mistakes of opposite kinds. In a remarkable scholar, one not
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infrequently finds a mediocre man, and often, even in a mediocre artist,
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one finds a very remarkable man. One thirty eight. We do the same
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when awake as when dreaming. We only invent and imagine him with whom we
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have intercourse, and forget it immediately. One thirty nine. In revenge and
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in love, woman is more barbar than man. One forty advice as a
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riddle. If the band is not to break, bite it first secure to
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make one forty one. The belly is the reason why man does not so
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readily take himself for a god. One forty two. The chastest utterance I
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have ever heard, Don le vere table amour se lam quill envelope le cour.
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One forty three. Our vanity would like what we do best to pass
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precisely for what is most difficult to us concerning the origin of many systems of
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morals one forty four. When a woman has scholarly inclinations, there is generally
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something wrong with her sexual nature. Barrenness itself conduces to a certain virility of
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taste. Man. Indeed, if I may say so, is the barren
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animal one forty five. Comparing man and woman, generally, one may say
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that woman would not have the genius for adornment if she had not the instinct
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for the secondary role one forty six. He who fights with monsters should be
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careful lest he thereby become a monster. And if thou gaze long into an
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abyss, the abyss will also gaze into thee one forty seven from old Florentine
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novels. Moreover, from Life Buona Femina a mala femina Vuold Bastone Sacchetti Nove
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eighty six, one forty eight. To seduce their neighbor to a favorable opinion,
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and afterwards to believe implicitly in this opinion of their neighbor. Who can
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do this conjuring trick so well as women? One forty nine. That which
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an age considers evil is usually an unseasonable echo of what was formerly considered good,
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the atavism of an old ideal one fifty Around the hero, everything becomes
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a tragedy. Around the demigod, everything becomes a satire play. And around
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God everything becomes what perhaps a world. One fifty one. It is not
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enough to possess a talent. One must also have your permission to possess it.
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A my friends, one fifty two. Where there is the tree of
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knowledge, there is always paradise, so say the most ancient and most modern
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serpents. One fifty three. What is done out of love always takes place
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beyond good and evil. One fifty four. Objection, evasion, joyous distrust,
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and love of iye are signs of health. Everything absolute belongs to pathology.
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One fifty five. The sense of the tragic increases and declines with sensuousness
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one fifty six. Insanity in individuals is something rare, but in groups,
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parties, nations, and epochs it is the rule. One fifty seven.
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The thought of suicide is a great consolation. By means of it, one
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gets successfully through many a bad night. One fifty eight. Not only our
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reason, but also our conscience truckles to our strongest impulse the tyrant in us.
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One fifty nine. One must repay good and ill? But why just
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to the person who did us good or ill? One sixty one. No
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longer loves one's knowledge sufficiently after one has communicated it. One sixty one.
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Poets act shamelessly towards their experiences. They exploit them. One sixty two.
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Our fellow creature is not our neighbor, but our neighbor's neighbor, so thinks
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every nation. One sixty three. Love brings to light the noble and hidden
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qualities of a lover, his rare and exceptional traits. It is thus liable
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to be deceptive as to his normal character. One sixty four. Jesus said
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to his Jews, the law was for servants love God as I love Him
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as his son. What have we sons of God to do with morals?
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One sixty five. In sight of every party, a shepherd has always need
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of a bell weather, or he has himself to be a weather occasionally.
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One sixty six. One may indeed life with the mouth, but with the
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accompanying grimace, one nevertheless tells the truth. One sixty seven. To vigorous
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men, intimacy is a matter of shame and something precious one sixty eight.
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Christianity gave Eros poison to drink. He did not die of it, certainly,
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but degenerated to vice one sixty nine. To talk much about oneself may
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also be a means of concealing oneself one seventy In praise, there is more
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obtrusiveness than in blame. One seventy one. Pity has an almost ludicrous effect
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on a man of knowledge, like tender hands on a cyclops one seventy two.
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One occasionally embraces someone or other out of love to mankind, because one
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cannot embrace all. But this is what one must never confess to the individual.
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One seventy three. One does not hate as long as one disesteems,
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but only when one esteems equal or superior. One seventy four. Ye utilitarians,
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ye two love the utile only as a vehicle for your inclinations. Ye
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too, really find the noise of its wheels insupportable. One seventy five.
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One loves ultimately one's desires, not the thing desired. One seventy six.
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The vanity of others is only counter to our taste when it is counter to
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our vanity. One seventy seven. With regard to what truthfulness is, perhaps
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nobody has ever been sufficiently truthful one seventy eight. One does not believe in
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the follies of clever man. What a forfeiture of the rights of man?
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One seventy nine. The consequences of our actions seize us by the forelock,
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very indifferent to the fact that we have meanwhile reformed. One eighty There is
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an innocence in lying, which is the sign of good faith in a cause.
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One eighty one. It is inhuman to bless when one is being cursed.
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One eighty two. The familiarity of superiors embitters one because it may not
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be returned. One eighty three. I am affected not because you have deceived
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me, but because I can no longer believe in you. One eighty four.
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There is a haughtiness of kindness which has the appearance of wickedness. One
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eighty five. I dislike him? Why I am not a match for him?
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Did anyone ever answer so? End of Chapter four