Reading Help Beyond good and evil
charm. `
` `
` 85. The same emotions are in man and woman, but in different `
` TEMPO, on that account man and woman never cease to misunderstand `
` each other. `
` `
` 86. In the background of all their personal vanity, women `
` themselves have still their impersonal scorn--for "woman". `
` `
` 87. FETTERED HEART, FREE 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. `
` `
` 88. One begins to distrust very clever persons when they become `
` embarrassed. `
` `
` 89. Dreadful experiences raise the question whether he who `
` experiences them is not something dreadful also. `
` `
` 90. Heavy, melancholy men turn lighter, and come temporarily to `
` their surface, precisely by that which makes others heavy--by `
` hatred and love. `
` `
` 91. So cold, so icy, that one burns one's finger at the touch of `
` him! Every hand that lays hold of him shrinks back!--And for that `
` very reason many think him red-hot. `
` `
` 92. Who has not, at one time or another--sacrificed himself for `
` the sake of his good name? `
` `
` 93. In affability there is no hatred of men, but precisely on `
` that account a great deal too much contempt of men. `
` `
` 94. The maturity of man--that means, to have reacquired the `
` seriousness that one had as a child at play. `
` `
` 95. To be ashamed of one's immorality is a step on the ladder at `
` the end of which one is ashamed also of one's morality. `
` `
` 96. One should part from life as Ulysses parted from Nausicaa-- `
` blessing it rather than in love with it. `
` `
` 97. What? A great man? I always see merely the play-actor of his `
` own ideal. `
` `
` 98. When one trains one's conscience, it kisses one while it `
` bites. `
` `
` 99. THE DISAPPOINTED ONE SPEAKS--"I listened for the echo and I `
` heard only praise". `
` `
` 100. We all feign 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--or---" `
` `
` 103. THE DANGER IN 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--burning us. `
` `
` 105. The pia fraus is still more repugnant to the taste (the `
` "piety") of the free spirit (the "pious man of knowledge") than `
` the impia fraus. Hence the profound lack of judgment, in `
` comparison with the Church, characteristic of the type "free `
` spirit"--as ITS non-freedom. `
` `
` 106. By means of music the very passions enjoy themselves. `
` `
` 107. 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 maligns it. `
` `
` 110. The 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 prepossess him in your favour? Then you must be `
` embarrassed before him." `
` `
` 114. The immense expectation with regard to sexual love, and the `
` coyness in this expectation, spoils all the perspectives of women `
` at the outset. `
` `
` 115. Where there is neither love nor hatred in the game, woman's `
` play is mediocre. `
` `
` 116. The great epochs of our life are at the points when we gain `
` courage to rebaptize 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 did not learn it better. `
` `
` 122. To rejoice 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 exults 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 any one, 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. In 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. Talent is also `
` an adornment; an adornment is also a concealment. `
` `
` 131. The sexes deceive themselves about each other: the reason is `
` that in reality they honour and love only themselves (or their `
` own ideal, to 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 `
` demeanour. `
` `
` 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. Pharisaism 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 accoucheur for his thoughts, the other `
` seeks some one whom he can assist: a good 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, bite it `
` first--secure to make!" `
` `
` 141. The belly is the reason why man does not so readily take `
` himself for a God. `
` `
` 142. The chastest utterance I ever heard: "Dans le veritable `
` amour c'est I l'ame qui enveloppe le corps." `
` `
` 143. Our vanity would like what we do best to pass precisely for `
` what is most difficult to us.--Concerning the origin of many `
`
` `
` 85. The same emotions are in man and woman, but in different `
` TEMPO, on that account man and woman never cease to misunderstand `
` each other. `
` `
` 86. In the background of all their personal vanity, women `
` themselves have still their impersonal scorn--for "woman". `
` `
` 87. FETTERED HEART, FREE 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. `
` `
` 88. One begins to distrust very clever persons when they become `
` embarrassed. `
` `
` 89. Dreadful experiences raise the question whether he who `
` experiences them is not something dreadful also. `
` `
` 90. Heavy, melancholy men turn lighter, and come temporarily to `
` their surface, precisely by that which makes others heavy--by `
` hatred and love. `
` `
` 91. So cold, so icy, that one burns one's finger at the touch of `
` him! Every hand that lays hold of him shrinks back!--And for that `
` very reason many think him red-hot. `
` `
` 92. Who has not, at one time or another--sacrificed himself for `
` the sake of his good name? `
` `
` 93. In affability there is no hatred of men, but precisely on `
` that account a great deal too much contempt of men. `
` `
` 94. The maturity of man--that means, to have reacquired the `
` seriousness that one had as a child at play. `
` `
` 95. To be ashamed of one's immorality is a step on the ladder at `
` the end of which one is ashamed also of one's morality. `
` `
` 96. One should part from life as Ulysses parted from Nausicaa-- `
` blessing it rather than in love with it. `
` `
` 97. What? A great man? I always see merely the play-actor of his `
` own ideal. `
` `
` 98. When one trains one's conscience, it kisses one while it `
` bites. `
` `
` 99. THE DISAPPOINTED ONE SPEAKS--"I listened for the echo and I `
` heard only praise". `
` `
` 100. We all feign 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--or---" `
` `
` 103. THE DANGER IN 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--burning us. `
` `
` 105. The pia fraus is still more repugnant to the taste (the `
` "piety") of the free spirit (the "pious man of knowledge") than `
` the impia fraus. Hence the profound lack of judgment, in `
` comparison with the Church, characteristic of the type "free `
` spirit"--as ITS non-freedom. `
` `
` 106. By means of music the very passions enjoy themselves. `
` `
` 107. 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 maligns it. `
` `
` 110. The 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 prepossess him in your favour? Then you must be `
` embarrassed before him." `
` `
` 114. The immense expectation with regard to sexual love, and the `
` coyness in this expectation, spoils all the perspectives of women `
` at the outset. `
` `
` 115. Where there is neither love nor hatred in the game, woman's `
` play is mediocre. `
` `
` 116. The great epochs of our life are at the points when we gain `
` courage to rebaptize 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 did not learn it better. `
` `
` 122. To rejoice 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 exults 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 any one, 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. In 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. Talent is also `
` an adornment; an adornment is also a concealment. `
` `
` 131. The sexes deceive themselves about each other: the reason is `
` that in reality they honour and love only themselves (or their `
` own ideal, to 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 `
` demeanour. `
` `
` 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. Pharisaism 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 accoucheur for his thoughts, the other `
` seeks some one whom he can assist: a good 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, bite it `
` first--secure to make!" `
` `
` 141. The belly is the reason why man does not so readily take `
` himself for a God. `
` `
` 142. The chastest utterance I ever heard: "Dans le veritable `
` amour c'est I l'ame qui enveloppe le corps." `
` `
` 143. Our vanity would like what we do best to pass precisely for `
` what is most difficult to us.--Concerning the origin of many `
`