04 - Apophtegms and Interludes - Beyond Good and Evil - Friedrich Nietzsche

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3:01The charm of knowledge would be small. For it not so much, shame has to be overcome on the way to it. Sixty-five A. We are most dishonorable towards our God. He is not permitted to sin. Sixty-six. The tendency of a person to allow himself to be degraded, robbed, deceived, and exploited might be the dividends of a God among men. Sixty-seven. Love to one only is a barbarity. For it is exercised at the expense of all others. Love to God also. Sixty-eight. I did that, says my memory. I could not have done that, says my pride, and remains inexorable. Eventually, the memory yields. Sixty-nine. One has regarded life carelessly if one has failed to see the hand that kills with leniency.

4:01Sixty-seven. If a man has character, he has also his typical experience, which always recurs. Sixty-one. The sage as a astronomer. So long as thou feelest the stars as an above thee, thou lackest the eye of the discerning one. Sixty-two. It is not the strength but the duration of great sentiments that makes great men. Seventy-three. He who attains his ideal precisely thereby surpasses it. Seventy-three a. Many a peacock hides his tail from every eye and calls it his pride. Seventy-four. A man of genius is unbearable unless he possesses at least two things besides gratitude and purity. Seventy-five. The degree in nature of a man sensuality extends to the highest altitudes of his spirit.

5:07Seventy-six. Under peaceful conditions, the militant man attacks himself. Seventy-seven. With his principles, a man seeks either to dominate or justify, or honor or reproach, or conceal his habits. Two men with the same principles probably seek fundamentally different ends therewith. Seventy-eight. He who despises himself nevertheless esteems himself thereby as a despiser. Seventy-nine. A soul which knows that it is loved but does not itself love, betrays its sediment, its drags come up. Eighty. A thing that is explained ceases to concern us. What did the God mean who gave the advice, know thyself? Did it perhaps imply cease to be concerned about thyself, become objective, and socrates,

6:08and the scientific man? Eighty-one. It is terrible to die of thirst at sea. Is it necessary that you should sow salt your truth that it will no longer quench thirst? Eighty-two. Sympathy for all would be harshness and tyranny for thee, my good neighbor. Eighty-three. Instinct. When the house is on fire, one forgets even the dinner. Yes, but one recovers it from among the ashes. Eighty-four. Woman learns how to hate in proportion as she forgets how to charm. Eighty-five. The same emotions are in man and woman, but in different tempo, on that account man and woman never cease to misunderstand each other. Eighty-six. In the background of all their personal vanity, women themselves have still their impersonal scorn for woman.

7:11Eighty-seven. Fettered heart frees spirit. When one firmly fetters one's heart and keeps it prisoner, one can allow one's spirit many liberties. I said this once before, but people do not believe it when I say so, unless they know it already. Eighty-eight. One begins to distrust very clever persons when they become embarrassed. Eighty-nine. Redful experiences raise the question, whether he who experiences them is not something dreadful also. Eighty. Heavy, melancholy men turn lighter and come temporarily to their surface, precisely by that which makes others heavy, by hatred and love. Eighty-one. So cold, so icy, that one burns one's finger at the touch of him. Three hand that lays hold of him shrinks back.

8:11And for that very reason, many think him red-hot. Eighty-two. Who has not, at one time or another, sacrificed himself for the sake of his good name? Eighty-three. In affability, there is no hatred of men, but precisely on that account, a great deal too much contempt of men. Eighty-four. The maturity of man. That means to have re-acquired the seriousness that one had as a child at play. Eighty-five. To be ashamed of one's immorality is a step on the latter, at the end of which one is ashamed also of one's morality. Eighty-six. One should part from life as Ulysses parted from Nauseca, blessing it rather than in love with it. Eighty-seven. What? A great man? I always see merely the play actor of his own ideal.

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11:15100. We all fain to ourselves that we are simpler than we are. We thus relax ourselves away from our fellows. 101. A discerning one might easily regard himself at present as the animalization of God. 102. Discovering reciprocal love should really disenchant the lover with regard to the beloved. What? She is modest enough to love even you? Or stupid enough? Or? 103. The danger and happiness. Everything now turns out best for me. I now love every fate. Who would like to be my fate? 104. Not their love of humanity, but the impotence of their love. Prevents the Christians of today. Burniness. 105. The Piafraus is still more repugnant to the taste.

12:17The piety of the free spirit, the pious man of knowledge, than the impiafraus. Hence the profound lack of judgment in comparison with the church, characteristic of the type free spirit as its non-freedom. 103. 106. By means of music, the very passions enjoy themselves. 103. A sign of strong character, when once the resolution has been taken, to shut the ear even to the best counter-arguments. Occasionally, therefore, a will to stupidity. 108. There is no such thing as moral phenomena, but only a moral interpretation of phenomena. 109. The criminal is often enough not equal to his deed. He extenuates and marines it. 110.

13:19The advocates of a criminal are seldom artists enough to turn the beautiful terribleness of the deed to the advantage of the doer. 111. Our vanity is most difficult to wound, just when our pride has been wounded. 112. To him who feels himself preordained to contemplation and not to belief, all believers are too noisy and obtrusive. He guards against them. 113. You want to pre-fossess him in your favor, then you must be embarrassed before him. 114. The immense expectation with regard to sexual love and the coinus in this expectation spoils all the perspectives of women at the outset. 115. Where there is neither love nor hatred in the game, women's play is mediocre.

14:21116. The great epochs of our life are at the points when we gain courage to re-baptize our badness as the best in us. 117. The will to overcome an emotion is ultimately only the will of another or of several other emotions. 118. There is an innocence of admiration. It is possessed by him to whom it has not yet occurred that he himself may be admired some day. 119. Our loathing of dirt may be so great as to prevent our cleaning ourselves, justifying ourselves. 120. Sensuality often forces the growth of love too much, so that its root remains weak and is easily torn up. 121. It is a curious thing that God learned Greek when he wished to turn author, and that he

15:26did not learn it better. 122. He who rejoiced on account of praise is in many cases merely politeness of heart and the very opposite of vanity of spirit. 123. Even concubinage has been corrupted by marriage. 124. He who exalts at the stake does not triumph over pain, but because of the fact that he does not feel pain where he expected it, a parable. 125. When we have to change an opinion about anyone, we charge heavily to his account the inconvenience he thereby causes us. 126. A nation is a detour of nature to arrive at six or seven great men, yes, and then to get round them. 127.

16:27In the eyes of all true women, science is hostile to the sense of shame. They feel as if one wished to peep under their skin with it, or worse still, under their dress and finery. 128. The more abstract the truth you wish to teach, the more must you allure the senses to it. 129. The devil has the most extensive perspectives for God. On that account, he keeps so far away from him, the devil in effect as the oldest friend of knowledge. 130. What a person is begins to betray itself when his talent decreases, when he ceases to show what he can do. 131. The sexes deceive themselves about each other. The reason is that in reality, they honor and love only themselves, or their own ideal

17:32to express it more agreeably. Thus, man wishes woman to be peaceable, but in fact, woman is essentially unpeaceable, like the cat, however well she may have assumed the peaceable demeanor. 132. One is punished best for one's virtues. 133. He who cannot find the way to his ideal, lives more frivolously and shamelessly than the man without an ideal. 134. From the senses originate all trustworthiness, all good conscience, all evidence of truth. 135. Ferrisayism is not a deterioration of the good man, a considerable part of it is rather an essential condition of being good. 136. The one seeks an akushur for his thoughts, the other seeks someone whom he can assist, a

18:35good conversation thus originates. 137. In intercourse with scholars and artists, one readily makes mistakes of opposite kinds. In a remarkable scholar, one not infrequently finds a mediocre man, and often, even in a mediocre artist, one finds a very remarkable man. 138. We do the same when awake as when dreaming. We only invent and imagine him with whom we have intercourse, and forget it immediately. 139. In revenge and in love, woman is more barbarous than man. 140. Advice as a riddle. If the band is not to break, fight it first, secure to make. 141. The belly is the reason why man does not so readily take himself for a god.

19:39142. The chastest utterance I have ever heard. 143. Our vanity would like what we do best to pass precisely for what is most difficult to us, earning the origin of many systems of morals. 144. When a woman has scholarly inclinations, there is generally something wrong with her sexual nature. Baroness itself conduces to a certain virility of taste. Man, indeed, if I may say so, is the Baron animal. 145. Comparing man and woman generally, one may say that woman would not have the genius for adornment if she had not the instinct for the secondary role. 146. He who fights with monsters should be careful, lest he thereby become a monster.

20:43And if thou gays long into an abyss, the abyss will also gaze into thee. 147. On old Florentine novels, moreover from life, one a femina, a mala femina, a walled bastone. Sacchetti, Nov 86. 148. To seduce their neighbor to a favorable opinion, an afterwards to believe implicitly, in this opinion of their neighbor, who can do this conjuring trick so well as women. 149. That which an age considers evil is usually an unseasonable echo of what was formerly considered good, the adivism of an old ideal. 150. Around the hero, everything becomes a tragedy. Around the demigod, everything becomes a satire play. And around God, everything becomes what, perhaps a world?

21:45151. It is not enough to possess a talent. One must also have your permission to possess it, A. my friends. 152. Where there is the tree of knowledge, there is always paradise. So say the most ancient and most modern serpents. 153. What is done out of love always takes place beyond good and evil. 154. When evasion, joyous distrust and love of irony are signs of health, everything absolute belongs to pathology. 155. The sense of the tragic increases and declines with sensuousness. 156. Insanity in individuals is something rare, but in groups, parties, nations, and epochs, it is the rule. 157. The thought of suicide is a great consolation.

22:49By means of it, one gets successfully through many a bad night. 158. Not only are reason, but also are conscience, trickles to our strongest impulse, the tyrant in us. 159. One must repay good and ill, but why just to the person who did us good or ill? 162. One no longer loves one's knowledge sufficiently after one has communicated it. 161. Poets act shamelessly towards their experiences, they exploit them. 162. Our fellow creature is not our neighbor, but our neighbor's neighbor, so thanks every nation. 163. Love brings to light the noble and hidden qualities of a lover, his rare and exceptional traits. It is thus liable to be deceptive as to his normal character.

23:51164. Jesus said to his Jews, the law was for servants. Love God as I love him as his son. What have we sons of God to do with morals? 165. In sight of every party, a shepherd has always need of a bell-weather, or he has himself to be a weather occasionally. 166. One may indeed lie with the mouth, but with the accompanying brimmas, one nevertheless tells the truth. 167. To vigorous men intimacy is a matter of shame and something precious. 168. Christianity gave eros poison to drink. He did not die of it, certainly, but degenerated to vice. 169. To talk much about oneself may also be a means of concealing oneself.

24:51170. In praise there is more obtrusiveness than in blame. 171. Pity has an almost ludicrous effect on a man of knowledge, like tender hands on a cyclops. 172. One occasionally embraces someone or other out of love to mankind, because one cannot embrace all, but this is what one must never confess to the individual. 173. One does not hate as long as one disastains, but only when one esteems equal or superior. 174. Ye utilitarians. Ye too love the yudal only as a vehicle for your inclinations. Ye too really find the noise of its wheels insupportable. 175.

25:51One loves ultimately one's desires, not the thing desired. 176. The vanity of others is only counter to our taste when it is counter to our vanity. 177. With regard to what truthfulness is, perhaps nobody has ever been sufficiently truthful. 178. One does not believe in the follies of clever man. What a forfeiture of the rights of man. 179. The consequences of our actions seize us by the forelock. Very indifferent to the fact that we have meanwhile reformed. 180. There is an innocence in line, which is the sign of good faith in a cause. 181. It is inhuman to bless when one is being cursed. 182. The familiarity of superiors embittered one because it may not be returned.

26:53183. I am affected. Not because you have deceived me, but because I can no longer believe in you. 184. There is a haughtiness of kindness which has the appearance of wickedness. 185. I dislike him. Why? I am not a match for him. Did anyone ever answer so? 184. Step into the world of power, loyalty, and luck. I am going to make him an offer he can't refuse. With family, conoles, and spins mean everything. Now, you want to get mixed up in the family business. Introducing the Godfather at champacasino.com. Test your luck in the shadowy world of the Godfather's slot. Some day, I will call upon you to do a service for me. Play the Godfather. Now at champacasino.com. Welcome to the family. No purchase necessary VGW group void were prohibited by law 21 plus terms and conditions apply.

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