[This document, which has
been prepared by Ian Johnston of
Vancouver Island University, Nanaimo, BC, has certain copyright restrictions.
For information, please consult Copyright.
Editorial comments and translations in square brackets and italics are by Ian
Johnston; comments in normal brackets are from Nietzsche's text. Last
revised in January 2009]
is fundamentally a teacher takes all things seriously only in relation to his
students—including even himself.
for its own sake,”—that is the ultimate snare which morality sets: with that
one gets fully entangled once again in morality.
charm of knowledge would be slight, if there were not so much embarrassment to
overcome on the route to knowledge.
is most dishonest in relation to his god: he is not permitted to sin!
inclination to diminish oneself, to rob oneself, to let oneself be deceived and
exploited could be the embarrassment of a god among men.
of one man is a barbarity: for it is practised at the expense of all the rest.
Also the love for God.
have done that” says my memory. I could not have done that—says my pride and
remains implacable. Finally—my memory gives up.
has watched life badly if one has not also seen the hand which, in a considerate
a person has character, he still has his typical experience, which always
wise man as astronomer—so long as you still feel the stars as something
“above you,” you still lack the eye of a man who knows.
not the strength but the duration of the lofty sensation that makes lofty
attains his ideal, in the act of doing just that goes beyond it.
peacocks hide their peacock’s tails from all eyes—and call that their pride.
man with genius is unendurable if he does not possess at least two things in
addition: gratitude and cleanliness.
degree and type of the sexuality of a man extend all the way to the ultimate
peak of his spirit.
conditions of peace the warlike man attacks himself.
their principles people want to tyrannize their habits or justify them or honour
them or abuse them or hide them:—two men with the same principles probably
want them for fundamentally different things.
who despises himself nonetheless still respects himself as the one doing the
soul which knows that it is loved but which does not love itself reveals its
bottom layers—its deepest stuff comes up.
matter which is explained ceases to concern us.—What does that god mean who
advised “Know thyself”? Does that not perhaps mean “Stop being concerned
about yourself! Become objective!”—And Socrates? —And the “scientific
is dreadful to die of thirst in the sea. Must you then salt your truth so much
that it can no longer—quench your thirst?
for everyone”—that would hard and tyrannical for you, my neighbour.
the house is burning, people forget even their noonday meal.—Indeed, but
people later haul it out of the ashes.
learns to hate to the extent that she forgets how to enchant.
same emotional affects in men and women have, nonetheless, a different tempo.
That’s the reason man and women do not cease misunderstanding each other.
all personal vanity women themselves still have their impersonal contempt—for
heart, free spirit.—When one binds one’s heart firmly and keeps it
imprisoned, one can provide one’s spirit many freedoms: I have said that
already once. But people do not believe me, provided that they do not already
know it. . . .
begin to mistrust very clever people when they become embarrassed.
experiences lead one to wonder whether the person who undergoes them is not
melancholy men become lighter precisely through what makes other people heavy,
through hate and love, and for a while come to their surface.
cold, so icy that we burn our fingers on him! Every hand that grasps him pulls
back!—And for that very reason some assume he’s glowing hot.
the sake of his good reputation who has not once—sacrificed himself?
affability there is no hatred for humanity, but for that very reason there is
too much contempt for humanity.
in a man: that means having found once again that seriousness which man had as a
child, in play.
someone to be ashamed of his immorality: that is a step on the staircase at the
end of which he is also ashamed of his morality.
should depart from life in the way Odysseus separated from Nausikaa—blessing
it rather than in love with it.*
A great man? I always see only the actor of his own ideal.
we train our conscience, it will kiss us at the very moment it bites us.
disappointed man speaks:—“I listened for the echo, and I heard only
all present ourselves to ourselves as more simple than we are: in this way we
give ourselves a rest from our fellow human beings.
a man with knowledge might easily feel like god transformed into an animal.
discover that one is loved in return should really bring the lover down about
his beloved. “How’s that? Is this person modest enough to love even you? Or
stupid enough? Or—or—. . .”
danger in happiness—“Now everything is turning out the best for me; now I
love every destiny:—Who feels like being my destiny?”
is not their love of humanity but the impotence of their love of humanity that
prevents today’s Christians—from burning us.
the free spirit, the “pious man of discovery”—the pia fraus [pious
fraud] is even more contrary to his taste (against his “piety”)
than the impia fraus [impious fraud]. Hence his deep lack of
understanding of the church, the sort that is associated with the type “free
to music the passions enjoy themselves.
the decision has been made, to shut your ears even to the best counterarguments:
a sign of a strong character. Also an occasional will to stupidity.
are no moral phenomenon at all, but only a moral interpretation of phenomena. .
criminal is often enough not equal to his action: he diminishes and disparages
lawyers for a criminal are rarely sufficiently artistic to turn the beautiful
terror of his action to the benefit of the person who did it.
vanity is most difficult to injure at the very point where our pride has just
who feels himself predestined to observe and not to believe finds all those who
believe too noisy and pushy: he fends them off.
you want to win him over for yourself? Then make yourself embarrassed in front
immense expectation concerning sexual love and the shame in this expectation
ruin all perspective in women from the beginning.
the game has neither love nor hate, woman plays indifferently.
great epochs of our lives occur when we acquire the courage to rename our evil
quality our best quality.
will to overcome an emotional affect is ultimately only the will of another
emotional affect or of several other emotional affects.
is an innocence in admiration: such innocence belongs to the man who does not
yet have any idea that he, too, could at some point be admired.
disgust with filth can be so great that it prevents us from cleansing
ourselves—from “justifying” ourselves.
often makes the growth of love too fast, so that the root remains weak and easy
to rip out.
something fine about the fact that God learned Greek when he wanted to become a
writer—and that he did not learn it better.
be happy over praise is with some men only a courtesy of the heart—and exactly
the opposite of vanity of the spirit.
concubinage has been corrupted—by marriage.
man who still rejoices while being burned at the stake is not triumphing over
the pain but over the fact that he feels none of the pain which he expected. A
we have to change our minds about anyone, we hold the awkwardness which he has
thus created for us very much against him.
people is nature’s detour to produce six or seven great men.—Yes, and then
to get around them.
offends the modesty of all real women. With it they feel as if someone wanted to
peek under their skin—or even worse, under their dress and finery.
more abstract the truth you wish to teach, the more you must still seduce the
senses to it.
devil has the widest perspective for God; that’s why he keeps himself so far
away from Him—for the devil is the oldest friend of knowledge.
someone is begins to show itself when his talent subsides—when he stops
showing what he can do. Talent is also finery, and finery is also a
sexes deceive themselves about each other: this happens because basically they
honour and love only themselves (or, to put the matter more pleasantly, only
their own ideal—). Hence the man wants the woman to be peaceful—but woman,
like a cat, is essentially not peaceful, however much she may have
practised an appearance of peacefulness.
are best punished for their virtues.
man who does not know how to find the way to his own ideal lives more
carelessly and impudently than the man without an ideal.
credibility, all good conscience, all appearance of the truth come only from the
is not degeneration in a good man: a good part of it is rather the condition of
man seeks a midwife for his ideas, another seeks someone whom he can help:
that’s how a good conversation arises.
associating with scholars and artists one easily makes mistakes in reverse
directions: behind a remarkable scholar we not infrequently find an average
human being, and behind an average artist we often find—a very remarkable
act while awake as we do in a dream: we invent and fabricate the person with
whom we associate—and then we immediately forget the fact.
revenge and love woman is more barbaric than man.
as riddle:—“If the bond is not to break—you must first
bite down on it.”
lower abdomen is the reason man does not so easily consider himself a god.
most demure saying I have ever heard: “In true love it’s the soul which
envelops the body.”*
we do best our vanity wishes to value as the thing which is most difficult for
us. The origin of many a morality.
a woman has scholarly inclinations, then something is usually wrong with her
sexuality. Infertility itself tends to encourage a certain masculinity of taste,
for man is, if I may say so, “the infertile animal.”
comparing man and woman in general we can say that woman would not have the
genius for finery if she did not have the instinct for the secondary
who fights with monsters should make sure that he does not in the process become
a monster himself. And when you look for a long time into an abyss, the abyss
also looks into you.
an old Florentine novella, and in addition from life: buona femmina e mala
femmina vuol bastone [the good and the bad woman wants a stick]. Sacchetti,
seduce a neighbour into a good opinion and, beyond that, to believe faithfully
in this opinion of one’s neighbour: who can match women in performing this
an age finds evil is commonly an anachronistic echo of what previously was found
to be good—the atavism of an older ideal.
the hero everything becomes a tragedy, around the demi-god everything becomes a
satyr play, and around God everything becomes —what? Perhaps a “world”?—
a talent is not enough: one must also have your permission to have it—isn’t
that so, my friends?
the tree of knowledge stands is always paradise”: that’s what the oldest and
the most recent serpents declare.
is done out of love always happens beyond good and evil.
evasions, cheerful mistrust, and love of mockery are indications of health:
everything absolute belongs with pathology.
sense of tragedy ebbs and flows with sensuality.
individuals madness is something rare—but with groups, parties, peoples, and
ages it’s the rule.
thought of suicide is a strong consolation: with it people get through many an
only our reason but also our conscience submits to our strongest drive, the
tyrant in us.
must repay good and bad things, but why directly to the person who does
good or bad things to us?
don’t love our knowledge enough any more, once we have communicated it.
are shameless about their experiences: they exploit them.
one next to us is not our neighbour but our neighbour’s
neighbour”—that’s how every people thinks.
brings to light the high and the hidden characteristics of the person who
loves—what is rare and exceptional about him: to that extent it easily
misleads us about what is normal in him.
said to his Jews: “The law was for slaves—love god as I love him, as his
son! What do we sons of God have to do with morality!”’
every party: a shepherd must still always have a bell wether—or
he himself must from time to time be a wether.
do lie with their mouths, but by the way they shape their mouths in doing so
they nonetheless still speak the truth.
hard people intimacy is shameful thing—and something precious.
gave Eros poison to drink—but he didn’t die from that. He degenerated into a
talk a lot about oneself can also be a means of hiding oneself.
praise there is more pushiness than in blame.
in a man of knowledge seems almost laughable, like soft hands on a Cyclops.*
love of humanity people sometimes embrace anyone (because they cannot embrace
everybody): but that’s something they cannot reveal to this anyone. . . .
man does not hate so long as he still rates something low, but only when he
rates something equal or higher.
utilitarians, you also love everything useful only as a cart to
carry your inclinations—and you too find the noise of its wheels really
one loves one’s desires and not the object one desires.
vanity of others offends our taste only when it offends our vanity.
what “truthfulness” perhaps no one has yet been sufficiently truthful.
do not believe in the foolishness of clever men: what a loss of human rights!
consequences of our actions grab us by the hair, extremely indifferent to
whether we have “improved” in the meantime.
is an innocence in lying which is the sign of good faith in something.
is inhuman to bless where a man is cursed.
familiarity of a superior person embitters, because it cannot be returned.
that you lied to me but that I no longer believe you has shaken me.”—
is a high-spirited goodness which looks like malice.
dislike him.”—Why?—“I’m no match for him.”—Has a human being ever
answered in this way?