What Nietzsche Taught

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On great minds is bestowed the terrifying all-too-human of their natures, their blindnesses, deformities, and extravagances, so that their more powerful, easily all-too-powerful influence may be continually held within bounds through the distrust aroused by such qualities. 2, 100

Original minds are distinguished not by being the first to see a new thing, but by seeing the old, well-known thing, which is seen and overlooked by every one, as something new. The first discoverer is usually that quite ordinary and unintellectual visionary—chance. 2, 105

The obvious satisfaction of the individual with his own form excites imitation and gradually creates the form of the many—that is, fashion. 2, 107

Who of us could dare to call himself a "free spirit" if he could not render homage after his fashion, by taking on his own shoulders a portion of that burden of public dislike and abuse, to men to whom this name is attached as a reproach? 2, 108

Immediate self-observation is not enough, by a long way, to enable us to learn to know ourselves. We need history, for the past continues to flow through us in a hundred channels. We ourselves are, after all, nothing but our own sensation at every moment of this continued flow. 2, 117

To young and fresh barbarian nations ... Christianity is a poison. 2, 120

Faith, indeed, has up to the present not been able to move real mountains, although I do not know who assumed that it could. But it can put mountains where there was none. 2, 121

[Pg 77]

Among travellers we may distinguish five grades. The first and lowest grade is of those who travel and are seen—they become really travelled and are, as it were, blind. Next come those who really see the world. The third class experience the results of their seeing. The fourth weave their experience into their life and carry it with them henceforth. Lastly, there are some men of the highest strength who, as soon as they have returned home, must finally and necessarily work out in their lives and productions all the things seen that they have experienced and incorporated in themselves.—Like these five species of travellers, all mankind goes through the whole pilgrimage of life, the lowest as purely passive, the highest as those who act and live out their lives without keeping back any residue of inner experiences. 2, 125

To treat all men with equal good-humour, and to be kind without distinctions of persons, may arise as much from a profound contempt for mankind as from an in-grained love of humanity. 2, 127

Towards science women and self-seeking artists entertain a feeling that is composed of envy and sentimentality. 2, 134

The intellectual strength of a woman is best proved by the fact that she offers her own intellect as a sacrifice out of love for a man and his intellect, and that nevertheless in the new domain, which was previously foreign to her nature, a second intellect at once arises as an aftergrowth, to which the man's mind impels her. 2, 136

By women Nature shows how far she has hitherto achieved her task of fashioning humanity, by man she shows what she has had overcome, and what she still proposes to do for humanity. 2, 137

Whence arises the sudden passion of a man for a[Pg 78] woman, a passion so deep, so vital? Least of all from sensuality only: but when a man finds weakness, need of help, and high spirits united in the same creature, he suffers a sort of overflowing of soul, and is touched and offended at the same moment. At this point arises the source of great love. 2, 140

Profundity of thought belongs to youth, clarity of thought to old age. 2, 140

The only remedy against Socialism that still lies in your power is to avoid provoking Socialism—in other words, to live in moderation and contentment, to prevent as far as possible all lavish display, and to aid the State as far as possible in its taxing of all superfluities and luxuries. 2, 145

Only a man of intellect should hold property: otherwise property is dangerous to the community. For the owner, not knowing how to make use of the leisure which his possessions might secure to him, will continue to strive after more property.... It excites envy in the poor and uncultured—who at bottom always envy culture and see no mask in the mask—and gradually paves the way for a social revolution. 2, 147-148

Only up to a certain point does possession make men feel freer and more independent; one step farther, and possession becomes lord, the possessor a slave. 2, 149

The governments of the great States have two instruments for keeping the people independent, in fear and obedience: a coarser, the army, and a more refined, the school. 2, 152

To call a thing good not a day longer than it appears to us good, and above all not a day earlier—that is the only way to keep joy pure. 2, 158

[Pg 79]

To honour and acknowledge even the bad, when it pleases one, and to have no conception of how one could be ashamed of being pleased thereat, is the mark of sovereignty in things great and small. 2, 158-159

When life has treated us in true robber fashion, and has taken away all that it could of honour, joys, connections, health, and property of every kind, we perhaps discover in the end, after the first shock, that we are richer than before. For now we know for the first time what is so peculiarly ours that no robber hand can touch it, and perhaps, after all the plunder and devastation, we come forward with the airs of a mighty real estate owner. 2, 162

You rank far below others when you try to establish the exception and they the rule. 2, 167

The most senile thought ever conceived about men lies in the famous saying, "The ego is always hateful," the most childish in the still more famous saying, "Love thy neighbour as thyself."—With the one knowledge of men has ceased, with the other it has not yet begun. 2, 172

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