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Friedrich Nietzsche -
On the Genealogy of Morality (1887)
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To be incapable of taking one's enemies, one's accidents, even one's misdeeds seriously for very long—that is the sign of strong, full natures in whom there is an excess of the power to form, to mold, to recuperate and to forget[...] Such a man shakes off with a single shrug many vermin that eat deep into others; here alone genuine 'love of one's enemies' is possible—supposing it to be possible at all on earth. How much reverence has a noble man for his enemies!—and such reverence is a bridge to love.—For he desires his enemy for himself, as his mark of distinction; he can endure no other enemy than one in whom there is nothing to despise and very much to honor!
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Man, full of emptiness and torn apart with homesickness for the desert has had to create from within himself an adventure, a torture-chamber, an unsafe and hazardous wilderness- this fool, this prisoner consumed with longing and despair, became the inventor of 'bad conscience'.
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We are unknown to ourselves, we men of knowledge-and with good reason. We have never sought ourselves- how could it happen that we should ever find ourselves?
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The broad effects which can be obtained by punishment in man and beast are the increase of fear, the sharpening of the sense of cunning, the mastery of the desires; so it is that punishment tames man, but does not make him "better."
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O, what nowadays does science not conceal! How much, at least, it is meant to conceal!
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Every one who has ever built anywhere a "new heaven" first found the power thereto in his own hell....
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As is well known, the priests are the most evil enemies — but why? Because they are the most impotent. It is because of their impotence that in them hatred grows to monstrous and uncanny proportions, to the most spiritual and poisonous kind of hatred. The truly great haters in the world history have always been priests; likewise the most ingenious haters: other kinds of spirit hardly come into consideration when compared with the spirit of priestly vengefulness.
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That every will must consider every other will its equal — would be a principle hostile to life, an agent of the dissolution and destruction of man, an attempt to assassinate the future of man, a sign of weariness, a secret path to nothingness.
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To see others suffer does one good, to make others suffer even more: this is a hard saying but an ancient, mighty, human, all-too-human principle which even the apes might subscribe; for it has been said that in devising bizarre cruelties they anticipate man and are, as it were his "prelude."
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The sick are the greatest danger for the healthy; it is not from the strongest that harm comes to the strong, but from the weakest.
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The advent of the Christian God, as the maximum god attained so far, was therefore accompanied by the maximum feeling of guilty indebtedness on earth.
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Ascetic ideals reveal so many bridges to independence that a philosopher is bound to rejoice and clap his hands when he hears the story of all those resolute men who one day said No to all servitude and went into some desert.
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A strong and well-constituted man digests his experiences (deeds and misdeeds all included) just as he digests his meats, even when he has some tough morsels to swallow.
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There still shines the most important nuance by virtue of which the noble felt themselves to be men of a higher rank. They designate themselves simply by their superiority in power (as "the powerful," "the masters," "the commanders") or by the most clearly visible signs of this superiority, for example, as "the rich," "the possessors" (this is the meaning of 'Arya,' and of corresponding words in Iranian and Slavic).
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All instincts that do not discharge themselves outwardly turn inward — this is what I call the internalization of man: thus it was that man first developed what was later called his "soul."
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It is possible to imagine a society flushed with such a sense of power that it could afford to let its offenders go unpunished.
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If a temple is to be erected, a temple must be destroyed.
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Without cruelty there is no festival: thus the longest and most ancient part of human history teaches — and in punishment there is so much that is festive!
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While every noble morality develops from a triumphant affirmation of itself, slave morality from the outset says No to what is "outside," what is "different," what is "not itself"; and this No is its creative deed.
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That which Heraclitus avoided, however, is still the same at that which we shun today: the noise and democratic chatter of the Ephesians, their politics, their latest news of the Empire, … their market business of today —for we philosophers need to be spared one thing above all: everything to do with today. We reverence what is still, cold, noble, distant, past, and in general everything in the face of which the soul does not have to defend itself and wrap itself up.
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Whoever is completely and wholly an artist is to all eternity separated from the "real," the actual; on the other hand, one can understand how he may sometimes weary to the point of desperation of the eternal "unreality" and falsity of his innermost existence- and that then he may well attempt what ia most forbidden him, to lay hold of actuality, for once actually to be.
Friedrich Nietzsche
Quote of the day
If a man insisted always on being serious, and never allowed himself a bit of fun and relaxation, he would go mad or become unstable without knowing it.
Herodotus
Friedrich Nietzsche
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Born:
October 15, 1844
Died:
August 25, 1900
(aged 55)
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