Beyond Good and Evil, passage 192

The world seen from within, the world defined and designated according to its "intelligible character"--it would simply be "Will to Power," and nothing else.

Beyond Good and Evil, passage 820

Men with a still natural nature, barbarians in every terrible sense of the word, men of prey, still in possession of unbroken strength of will and desire for power, threw themselves upon weaker, more moral, more peaceful races (perhaps trading or cattle-rearing communities), or upon old mellow civilizations in which the final vital force was flickering out in brilliant fireworks of wit and depravity.

Beyond Good and Evil, passage 907

The intellectual haughtiness and loathing of every man who has suffered deeply--it almost determines the order of rank HOW deeply men can suffer--the chilling certainty, with which he is thoroughly imbued and coloured, that by virtue of his suffering he KNOWS MORE than the shrewdest and wisest can ever know, that he has been familiar with, and "at home" in, many distant, dreadful worlds of which "YOU know nothing"!--this silent intellectual haughtiness of the sufferer, this pride of the elect of knowledge, of the "initiated," of the almost sacrificed, finds all forms of disguise necessary to protect itself from contact with officious and sympathizing hands, and in general from all that is not its equal in suffering.

Beyond Good and Evil, passage 229

And who would have time to wait for such servants!--they evidently appear too rarely, they are so improbable at all times! Eventually one must do everything ONESELF in order to know something; which means that one has MUCH to do!--But a curiosity like mine is once for all the most agreeable of vices--pardon me! I mean to say that the love of truth has its reward in heaven, and already upon earth.

Beyond Good and Evil, passage 588

Their "knowing" is CREATING, their creating is a law-giving, their will to truth is--WILL TO POWER.--Are there at present such philosophers? Have there ever been such philosophers? MUST there not be such philosophers some day? ...

Beyond Good and Evil, passage 173

The intention as the sole origin and antecedent history of an action: under the influence of this prejudice moral praise and blame have been bestowed, and men have judged and even philosophized almost up to the present day.--Is it not possible, however, that the necessity may now have arisen of again making up our minds with regard to the reversing and fundamental shifting of values, owing to a new self-consciousness and acuteness in man--is it not possible that we may be standing on the threshold of a period which to begin with, would be distinguished negatively as ULTRA-MORAL: nowadays when, at least among us immoralists, the suspicion arises that the decisive value of an action lies precisely in that which is NOT INTENTIONAL, and that all its intentionalness, all that is seen, sensible, or "sensed" in it, belongs to its surface or skin--which, like every skin, betrays something, but CONCEALS still more?

Beyond Good and Evil, passage 596

They conceive of every necessity as troublesome, as a painful compulsory obedience and state of constraint; thinking itself is regarded by them as something slow and hesitating, almost as a trouble, and often enough as "worthy of the SWEAT of the noble"--but not at all as something easy and divine, closely related to dancing and exuberance!

Beyond Good and Evil, passage 836

The cowardly, the timid, the insignificant, and those thinking merely of narrow utility are despised; moreover, also, the distrustful, with their constrained glances, the self-abasing, the dog-like kind of men who let themselves be abused, the mendicant flatterers, and above all the liars:--it is a fundamental belief of all aristocrats that the common people are untruthful. "We truthful ones"--the nobility in ancient Greece called themselves.

Beyond Good and Evil, passage 488

On the other hand, the gregarious European man nowadays assumes an air as if he were the only kind of man that is allowable, he glorifies his qualities, such as public spirit, kindness, deference, industry, temperance, modesty, indulgence, sympathy, by virtue of which he is gentle, endurable, and useful to the herd, as the peculiarly human virtues.

Beyond Good and Evil, passage 472

194. The difference among men does not manifest itself only in the difference of their lists of desirable things--in their regarding different good things as worth striving for, and being disagreed as to the greater or less value, the order of rank, of the commonly recognized desirable things:--it manifests itself much more in what they regard as actually HAVING and POSSESSING a desirable thing.

Beyond Good and Evil, passage 757

246. What a torture are books written in German to a reader who has a THIRD ear! How indignantly he stands beside the slowly turning swamp of sounds without tune and rhythms without dance, which Germans call a "book"! And even the German who READS books! How lazily, how reluctantly, how badly he reads! How many Germans know, and consider it obligatory to know, that there is ART in every good sentence--art which must be divined, if the sentence is to be understood!

Beyond Good and Evil, passage 56

Therein it seems to me that we should agree with those skeptical anti-realists and knowledge-microscopists of the present day; their instinct, which repels them from MODERN reality, is unrefuted... what do their retrograde by-paths concern us! The main thing about them is NOT that they wish to go "back," but that they wish to get AWAY therefrom. A little MORE strength, swing, courage, and artistic power, and they would be OFF--and not back!

Beyond Good and Evil, passage 370

126. A nation is a detour of nature to arrive at six or seven great men.--Yes, and then to get round them.

Beyond Good and Evil, passage 311

66. The tendency of a person to allow himself to be degraded, robbed, deceived, and exploited might be the diffidence of a God among men.

Beyond Good and Evil, passage 223

Having been at home, or at least guests, in many realms of the spirit, having escaped again and again from the gloomy, agreeable nooks in which preferences and prejudices, youth, origin, the accident of men and books, or even the weariness of travel seemed to confine us, full of malice against the seductions of dependency which he concealed in honours, money, positions, or exaltation of the senses, grateful even for distress and the vicissitudes of illness, because they always free us from some rule, and its "prejudice," grateful to the God, devil, sheep, and worm in us, inquisitive to a fault, investigators to the point of cruelty, with unhesitating fingers for the intangible, with teeth and stomachs for the most indigestible, ready for any business that requires sagacity and acute senses, ready for every adventure, owing to an excess of "free will", with anterior and posterior souls, into the ultimate intentions of which it is difficult to pry, with foregrounds and backgrounds to the end of which no foot may run, hidden ones under the mantles of light, appropriators, although we resemble heirs and spendthrifts, arrangers and collectors from morning till night, misers of our wealth and our full-crammed drawers, economical in learning and forgetting, inventive in scheming, sometimes proud of tables of categories, sometimes pedants, sometimes night-owls of work even in full day, yea, if necessary, even scarecrows--and it is necessary nowadays, that is to say, inasmuch as we are the born, sworn, jealous friends of SOLITUDE, of our own profoundest midnight and midday solitude--such kind of men are we, we free spirits!

Beyond Good and Evil, passage 896

The manifold torment of the psychologist who has discovered this ruination, who discovers once, and then discovers ALMOST repeatedly throughout all history, this universal inner "desperateness" of higher men, this eternal "too late!" in every sense--may perhaps one day be the cause of his turning with bitterness against his own lot, and of his making an attempt at self-destruction--of his "going to ruin" himself.

Beyond Good and Evil, passage 880

Show yourselves as you are!"--even such a virtuous and sincere ass would learn in a short time to have recourse to the FURCA of Horace, NATURAM EXPELLERE: with what results? "Plebeianism" USQUE RECURRET. [FOOTNOTE: Horace's "Epistles," I. x. 24.]

Beyond Good and Evil, passage 932

To conserve one's three hundred foregrounds; also one's black spectacles: for there are circumstances when nobody must look into our eyes, still less into our "motives." And to choose for company that roguish and cheerful vice, politeness. And to remain master of one's four virtues, courage, insight, sympathy, and solitude. For solitude is a virtue with us, as a sublime bent and bias to purity, which divines that in the contact of man and man--"in society"--it must be unavoidably impure.

Beyond Good and Evil, passage 26

And behind all logic and its seeming sovereignty of movement, there are valuations, or to speak more plainly, physiological demands, for the maintenance of a definite mode of life For example, that the certain is worth more than the uncertain, that illusion is less valuable than "truth" such valuations, in spite of their regulative importance for US, might notwithstanding be only superficial valuations, special kinds of _niaiserie_, such as may be necessary for the maintenance of beings such as ourselves.

Beyond Good and Evil, passage 515

To teach man the future of humanity as his WILL, as depending on human will, and to make preparation for vast hazardous enterprises and collective attempts in rearing and educating, in order thereby to put an end to the frightful rule of folly and chance which has hitherto gone by the name of "history" (the folly of the "greatest number" is only its last form)--for that purpose a new type of philosopher and commander will some time or other be needed, at the very idea of which everything that has existed in the way of occult, terrible, and benevolent beings might look pale and dwarfed.

Beyond Good and Evil, passage 462

192. Whoever has followed the history of a single science, finds in its development a clue to the understanding of the oldest and commonest processes of all "knowledge and cognizance": there, as here, the premature hypotheses, the fictions, the good stupid will to "belief," and the lack of distrust and patience are first developed--our senses learn late, and never learn completely, to be subtle, reliable, and cautious organs of knowledge.

Beyond Good and Evil, passage 273

They are by no means enemies of religious customs; should certain circumstances, State affairs perhaps, require their participation in such customs, they do what is required, as so many things are done--with a patient and unassuming seriousness, and without much curiosity or discomfort;--they live too much apart and outside to feel even the necessity for a FOR or AGAINST in such matters.

Beyond Good and Evil, passage 520

He sees at a glance all that could still BE MADE OUT OF MAN through a favourable accumulation and augmentation of human powers and arrangements; he knows with all the knowledge of his conviction how unexhausted man still is for the greatest possibilities, and how often in the past the type man has stood in presence of mysterious decisions and new paths:--he knows still better from his painfulest recollections on what wretched obstacles promising developments of the highest rank have hitherto usually gone to pieces, broken down, sunk, and become contemptible.

Beyond Good and Evil, passage 839

The noble man honours in himself the powerful one, him also who has power over himself, who knows how to speak and how to keep silence, who takes pleasure in subjecting himself to severity and hardness, and has reverence for all that is severe and hard. "Wotan placed a hard heart in my breast," says an old Scandinavian Saga: it is thus rightly expressed from the soul of a proud Viking.

Beyond Good and Evil, passage 860

It does so with severity, indeed it desires severity; every aristocratic morality is intolerant in the education of youth, in the control of women, in the marriage customs, in the relations of old and young, in the penal laws (which have an eye only for the degenerating): it counts intolerance itself among the virtues, under the name of "justice." A type with few, but very marked features, a species of severe, warlike, wisely silent, reserved, and reticent men (and as such, with the most delicate sensibility for the charm and nuances of society) is thus established, unaffected by the vicissitudes of generations; the constant struggle with uniform UNFAVOURABLE conditions is, as already remarked, the cause of a type becoming stable and hard.

Beyond Good and Evil, passage 890

The greater the danger, the greater is the need of agreeing quickly and readily about what is necessary; not to misunderstand one another in danger--that is what cannot at all be dispensed with in intercourse. Also in all loves and friendships one has the experience that nothing of the kind continues when the discovery has been made that in using the same words, one of the two parties has feelings, thoughts, intuitions, wishes, or fears different from those of the other.

Beyond Good and Evil, passage 504

Punishment itself is terrible!"--with these questions gregarious morality, the morality of fear, draws its ultimate conclusion.

Beyond Good and Evil, passage 617

220. Now that the praise of the "disinterested person" is so popular one must--probably not without some danger--get an idea of WHAT people actually take an interest in, and what are the things generally which fundamentally and profoundly concern ordinary men--including the cultured, even the learned, and perhaps philosophers also, if appearances do not deceive.

Beyond Good and Evil, passage 541

In fact, the philosopher has long been mistaken and confused by the multitude, either with the scientific man and ideal scholar, or with the religiously elevated, desensualized, desecularized visionary and God-intoxicated man; and even yet when one hears anybody praised, because he lives "wisely," or "as a philosopher," it hardly means anything more than "prudently and apart." Wisdom: that seems to the populace to be a kind of flight, a means and artifice for withdrawing successfully from a bad game; but the GENUINE philosopher--does it not seem so to US, my friends?--lives "unphilosophically" and "unwisely," above all, IMPRUDENTLY, and feels the obligation and burden of a hundred attempts and temptations of life--he risks HIMSELF constantly, he plays THIS bad game.

Beyond Good and Evil, passage 495

As long as the utility which determines moral estimates is only gregarious utility, as long as the preservation of the community is only kept in view, and the immoral is sought precisely and exclusively in what seems dangerous to the maintenance of the community, there can be no "morality of love to one's neighbour." Granted even that there is already a little constant exercise of consideration, sympathy, fairness, gentleness, and mutual assistance, granted that even in this condition of society all those instincts are already active which are latterly distinguished by honourable names as "virtues," and eventually almost coincide with the conception "morality": in that period they do not as yet belong to the domain of moral valuations--they are still ULTRA-MORAL.

Beyond Good and Evil, passage 254

In addition to this, the contemplation of the saint suggested to them a suspicion: such an enormity of self-negation and anti-naturalness will not have been coveted for nothing--they have said, inquiringly. There is perhaps a reason for it, some very great danger, about which the ascetic might wish to be more accurately informed through his secret interlocutors and visitors?

Beyond Good and Evil, passage 779

That which is at present called a "nation" in Europe, and is really rather a RES FACTA than NATA (indeed, sometimes confusingly similar to a RES FICTA ET PICTA), is in every case something evolving, young, easily displaced, and not yet a race, much less such a race AERE PERENNUS, as the Jews are such "nations" should most carefully avoid all hot-headed rivalry and hostility!

Beyond Good and Evil, passage 962

We immortalize what cannot live and fly much longer, things only which are exhausted and mellow! And it is only for your AFTERNOON, you, my written and painted thoughts, for which alone I have colours, many colours, perhaps, many variegated softenings, and fifty yellows and browns and greens and reds;--but nobody will divine thereby how ye looked in your morning, you sudden sparks and marvels of my solitude, you, my old, beloved--EVIL thoughts!

Beyond Good and Evil, passage 127

24. O sancta simplicitas! In what strange simplification and falsification man lives! One can never cease wondering when once one has got eyes for beholding this marvel! How we have made everything around us clear and free and easy and simple!

Beyond Good and Evil, passage 844

Supposing that the abused, the oppressed, the suffering, the unemancipated, the weary, and those uncertain of themselves should moralize, what will be the common element in their moral estimates? Probably a pessimistic suspicion with regard to the entire situation of man will find expression, perhaps a condemnation of man, together with his situation.

Beyond Good and Evil, passage 775

That Germany has amply SUFFICIENT Jews, that the German stomach, the German blood, has difficulty (and will long have difficulty) in disposing only of this quantity of "Jew"--as the Italian, the Frenchman, and the Englishman have done by means of a stronger digestion:--that is the unmistakable declaration and language of a general instinct, to which one must listen and according to which one must act. "Let no more Jews come in!

Beyond Good and Evil, passage 191

Granted, finally, that we succeeded in explaining our entire instinctive life as the development and ramification of one fundamental form of will--namely, the Will to Power, as my thesis puts it; granted that all organic functions could be traced back to this Will to Power, and that the solution of the problem of generation and nutrition--it is one problem--could also be found therein: one would thus have acquired the right to define ALL active force unequivocally as WILL TO POWER.

Beyond Good and Evil, passage 468

Probably the person put on quite a different expression, or none at all.

Beyond Good and Evil, passage 968

I sought where-so the wind blows keenest. There I learned to dwell Where no man dwells, on lonesome ice-lorn fell, And unlearned Man and God and curse and prayer? Became a ghost haunting the glaciers bare?

Beyond Good and Evil, passage 425

184. There is a haughtiness of kindness which has the appearance of wickedness.

Beyond Good and Evil, passage 177

At whatever standpoint of philosophy one may place oneself nowadays, seen from every position, the ERRONEOUSNESS of the world in which we think we live is the surest and most certain thing our eyes can light upon: we find proof after proof thereof, which would fain allure us into surmises concerning a deceptive principle in the "nature of things." He, however, who makes thinking itself, and consequently "the spirit," responsible for the falseness of the world--an honourable exit, which every conscious or unconscious advocatus dei avails himself of--he who regards this world, including space, time, form, and movement, as falsely DEDUCED, would have at least good reason in the end to become distrustful also of all thinking; has it not hitherto been playing upon us the worst of scurvy tricks?

Beyond Good and Evil, passage 289

At the same time religion gives inducement and opportunity to some of the subjects to qualify themselves for future ruling and commanding the slowly ascending ranks and classes, in which, through fortunate marriage customs, volitional power and delight in self-control are on the increase. To them religion offers sufficient incentives and temptations to aspire to higher intellectuality, and to experience the sentiments of authoritative self-control, of silence, and of solitude.

Beyond Good and Evil, passage 531

Let it but be acknowledged to what an extent our modern world diverges from the whole style of the world of Heraclitus, Plato, Empedocles, and whatever else all the royal and magnificent anchorites of the spirit were called, and with what justice an honest man of science MAY feel himself of a better family and origin, in view of such representatives of philosophy, who, owing to the fashion of the present day, are just as much aloft as they are down below--in Germany, for instance, the two lions of Berlin, the anarchist Eugen Duhring and the amalgamist Eduard von Hartmann.

Beyond Good and Evil, passage 652

Our honesty, we free spirits--let us be careful lest it become our vanity, our ornament and ostentation, our limitation, our stupidity! Every virtue inclines to stupidity, every stupidity to virtue; "stupid to the point of sanctity," they say in Russia,--let us be careful lest out of pure honesty we eventually become saints and bores! Is not life a hundred times too short for us--to bore ourselves? One would have to believe in eternal life in order to...

Beyond Good and Evil, passage 958

I like man, and often think how I can still further advance him, and make him stronger, more evil, and more profound."--"Stronger, more evil, and more profound?" I asked in horror. "Yes," he said again, "stronger, more evil, and more profound; also more beautiful"--and thereby the tempter-god smiled with his halcyon smile, as though he had just paid some charming compliment.

Beyond Good and Evil, passage 278

59. Whoever has seen deeply into the world has doubtless divined what wisdom there is in the fact that men are superficial. It is their preservative instinct which teaches them to be flighty, lightsome, and false. Here and there one finds a passionate and exaggerated adoration of "pure forms" in philosophers as well as in artists: it is not to be doubted that whoever has NEED of the cult of the superficial to that extent, has at one time or another made an unlucky dive BENEATH it.

Beyond Good and Evil, passage 76

It has eyes and fingers of its own, it has ocular evidence and palpableness of its own: this operates fascinatingly, persuasively, and CONVINCINGLY upon an age with fundamentally plebeian tastes--in fact, it follows instinctively the canon of truth of eternal popular sensualism. What is clear, what is "explained"? Only that which can be seen and felt--one must pursue every problem thus far.

Beyond Good and Evil, passage 801

FIRSTLY, the capacity for artistic emotion, for devotion to "form," for which the expression, L'ART POUR L'ART, along with numerous others, has been invented:--such capacity has not been lacking in France for three centuries; and owing to its reverence for the "small number," it has again and again made a sort of chamber music of literature possible, which is sought for in vain elsewhere in Europe.--The SECOND thing whereby the French can lay claim to a superiority over Europe is their ancient, many-sided, MORALISTIC culture, owing to which one finds on an average, even in the petty ROMANCIERS of the newspapers and chance BOULEVARDIERS DE PARIS, a psychological sensitiveness and curiosity, of which, for example, one has no conception (to say nothing of the thing itself!) in Germany.

Beyond Good and Evil, passage 159

How could even Plato have endured life--a Greek life which he repudiated--without an Aristophanes!

Beyond Good and Evil, passage 237

47. Wherever the religious neurosis has appeared on the earth so far, we find it connected with three dangerous prescriptions as to regimen: solitude, fasting, and sexual abstinence--but without its being possible to determine with certainty which is cause and which is effect, or IF any relation at all of cause and effect exists there.