What Nietzsche Taught

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Every virtue has its privileges; for example, that of[Pg 58] contributing its own little fagot to the scaffold of every condemned man. 1, 80

Why do we over-estimate love to the disadvantage of justice, and say the most beautiful things about it, as if it were something very much higher than the latter? Is it not visibly more stupid than justice? Certainly, but precisely for that reason all the pleasanter for every one. 1, 81

Hope,—in reality ... is the worst of all evils, because it prolongs the torments of man. 1, 82

One will seldom go wrong if one attributes extreme actions to vanity, average ones to habit, and petty ones to fear. 1, 83

Religion is rich in excuses to reply to the demand for suicide, and thus it ingratiates itself with those who wish to cling to life. 1, 85-86

The injustice of the powerful, which, more than anything else, rouses indignation in history, is by no means so great as it appears.... One unconsciously takes it for granted that doer and sufferer think and feel alike, and according to this supposition we measure the guilt of the one by the pain of the other. 1, 86-87

When virtue has slept, it will arise again all the fresher. 1, 87

What a great deal of pleasure morality gives! Only think what a sea of pleasant tears has been shed over descriptions of noble and unselfish deeds! This charm of life would vanish if the belief in absolute irresponsibility Were to obtain supremacy. 1, 90

Justice (equity) has its origin amongst powers which are fairly equal.... The character of exchange is the primary character of justice.... Because man, according to his intellectual custom, has forgotten the original[Pg 59] purpose of so-called just and reasonable actions, and particularly because for hundreds of years children have been taught to admire and imitate such actions, the idea has gradually arisen that such an action is un-egoistic; upon this idea, however, is based the high estimation in which it is held.... 1, 90-91

The feeling of pleasure on the basis of human relations generally makes man better; joy in common, pleasure enjoyed together is increased, it gives the individual security, makes him good-tempered, and dispels mistrust and envy, for we feel ourselves at ease and see others at ease. Similar manifestations of pleasure awaken the idea of the same sensations, the feeling of being like something; a like effect is produced by common sufferings, the same bad weather, dangers, enemies. Upon this foundation is based the oldest alliance, the object of which is the mutual obviating and averting of a threatening danger for the benefit of each individual. And thus the social instinct grows out of pleasure. 1, 97

The aim of malice is not the suffering of others in itself, but our own enjoyment.... 1, 102

If self-defence is allowed to pass as moral, then almost all manifestations of the so-called immoral egoism must also stand.... 1, 104

He who is punished does not deserve the punishment, he is only used as a means of henceforth warning away from certain actions; equally so, he who is rewarded does not merit this reward, he could not act otherwise than he did. 1, 105

Between good and evil actions there is no difference of species, but at most of degree. Good actions are sublimated evil ones; evil actions are vulgarised and stupefied good ones. 1, 108

[Pg 60]

The religious cult is based upon the representations of sorcery between man and man.... 1, 121

Christianity ... oppressed man and crushed him utterly, sinking him as if in deep mire; then into the feeling of absolute depravity it suddenly threw the light of divine mercy, so that the surprised man, dazzled by forgiveness, gave a cry of joy and for a moment believed that he bore all heaven within himself. 1, 124

People to whom their daily life appears too empty and monotonous easily grow religious; this is comprehensible and excusable, only they have no right to demand religious sentiments from those whose daily life is not empty and monotonous. 1, 125

No man ever did a thing which was done only for others and without any personal motive.... 1, 134

In every ascetic morality man worships one part of himself as a God, and is obliged, therefore, to diabolise the other parts. 1, 140

What is it that we long for at the sight of beauty? We long to be beautiful, we fancy it must bring much happiness with it. But that is a mistake. 1, 156

There is an art of the ugly soul side by side with the art of the beautiful soul.... 1, 157

Artists of representation are especially held to be possessed of genius, but not scientific men. In reality, however, the former valuation and the latter under-valuation are only puerilities of reason. 1, 166-167

A good author possesses not only his own intellect, but also that of his friends. 1, 178

To look upon writing as a regular profession should justly be regarded as a form of madness. 1, 181

A conversation with a friend will only bear good fruit[Pg 61] of knowledge when both think only of the matter under consideration and forget that they are friends. 1, 183

Complete praise has a weakening effect. 1, 184

There will always be a need of bad authors; for they meet the taste of readers of an undeveloped, immature age.... 1, 185

The born aristocrats of the mind are not in too much of a hurry; their creations appear and fall from the tree on some quiet autumn evening, without being rashly desired, instigated, or pushed aside by new matter. The unceasing desire to create is vulgar, and betrays envy, jealousy, and ambition. If a man is something, it is not really necessary for him to do anything—and yet he does a great deal. There is a human species higher even than the "productive" man.... 1, 189

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