Beyond Good and Evil by Friedrich Wilhelm Nietzsche (polar express read aloud .txt) 📕

it separates.—One of the most refined forms of disguise is Epicurism, along with a certain ostentatious boldness of taste, which takes suffering lightly, and puts itself on the defensive against all that is sorrowful and profound. They are "gay men" who make use of gaiety, because they are misunderstood on account of it—they WISH to be misunderstood. There are "scientific minds" who make use of science, because it gives a gay appearance, and because scientificness leads to the conclusion that a person is superficial—they WISH to mislead to a false conclusion. There are free insolent minds which would fain conceal and deny that they are broken, proud, incurable hearts (the cynicism of Hamlet—the case of Galiani); and occasionally folly itself is the mask of an unfortunate OVER-ASSURED knowledge.—From which it follows that it is the part of a more refined humanity to have reverence "for the mask," and not to make use of psychology and curiosity in the wrong place.

271. That which separates two men most profoundly is a different sense and grade of purity. What does it matter about all their honesty and reciprocal usefulness, what does it matter about all their mutual good-will: the fact still remains—they "cannot smell each other!" The highest instinct for purity places him who is affected with it in the most extraordinary and dangerous isolation, as a saint: for it is just holiness—the highest spiritualization of the instinct in question. Any kind of cognizance of an indescribable excess in the joy of the bath, any kind of ardour or thirst which perpetually impels the soul out of night into the morning, and out of gloom, out of "affliction" into clearness, brightness, depth, and refinement:—just as much as such a tendency DISTINGUISHES—it is a noble tendency—it also SEPARATES.—The pity of the saint is pity for the FILTH of the human, all-too-human. And there are grades and heights where pity itself is regarded by him as impurity, as filth.

272. Signs of nobility: never to think of lowering our duties to the rank of duties for everybody; to be unwilling to renounce or to share our responsibilities; to count our prerogatives, and the exercise of them, among our DUTIES.

273. A man who strives after great things, looks upon every one whom he encounters on his way either as a means of advance, or a delay and hindrance—or as a temporary resting-place. His peculiar lofty BOUNTY to his fellow-men is only possible when he attains his elevation and dominates. Impatience, and the consciousness of being always condemned to comedy up to that time—for even strife is a comedy, and conceals the end, as every means does—spoil all intercourse for him; this kind of man is acquainted with solitude, and what is most poisonous in it.

274. THE PROBLEM OF THOSE WHO WAIT.—Happy chances are necessary, and many incalculable elements, in order that a higher man in whom the solution of a problem is dormant, may yet take action, or "break forth," as one might say—at the right moment. On an average it DOES NOT happen; and in all corners of the earth there are waiting ones sitting who hardly know to what extent they are waiting, and still less that they wait in vain. Occasionally, too, the waking call comes too late—the chance which gives "permission" to take action—when their best youth, and strength for action have been used up in sitting still; and how many a one, just as he "sprang up," has found with horror that his limbs are benumbed and his spirits are now too heavy! "It is too late," he has said to himself—and has become self-distrustful and henceforth for ever useless.—In the domain of genius, may not the "Raphael without hands" (taking the expression in its widest sense) perhaps not be the exception, but the rule?—Perhaps genius is by no means so rare: but rather the five hundred HANDS which it requires in order to tyrannize over the [GREEK INSERTED HERE], "the right time"—in order to take chance by the forelock!

275. He who does not WISH to see the height of a man, looks all the more sharply at what is low in him, and in the foreground—and thereby betrays himself.

276. In all kinds of injury and loss the lower and coarser soul is better off than the nobler soul: the dangers of the latter must be greater, the probability that it will come to grief and perish is in fact immense, considering the multiplicity of the conditions of its existence.—In a lizard a finger grows again which has been lost; not so in man.—

277. It is too bad! Always the old story! When a man has finished building his house, he finds that he has learnt unawares something which he OUGHT absolutely to have known before he—began to build. The eternal, fatal "Too late!" The melancholia of everything COMPLETED—!

278.—Wanderer, who art thou? I see thee follow thy path without scorn, without love, with unfathomable eyes, wet and sad as a plummet which has returned to the light insatiated out of every depth—what did it seek down there?—with a bosom that never sighs, with lips that conceal their loathing, with a hand which only slowly grasps: who art thou? what hast thou done? Rest thee here: this place has hospitality for every one—refresh thyself! And whoever thou art, what is it that now pleases thee? What will serve to refresh thee? Only name it, whatever I have I offer thee! "To refresh me? To refresh me? Oh, thou prying one, what sayest thou! But give me, I pray thee—-" What? what? Speak out! "Another mask! A second mask!"

279. Men of profound sadness betray themselves when they are happy: they have a mode of seizing upon happiness as though they would choke and strangle it, out of jealousy—ah, they know only too well that it will flee from them!

280. "Bad! Bad! What? Does he not—go back?" Yes! But you misunderstand him when you complain about it. He goes back like every one who is about to make a great spring.

281.—"Will people believe it of me? But I insist that they believe it of me: I have always thought very unsatisfactorily of myself and about myself, only in very rare cases, only compulsorily, always without delight in 'the subject,' ready to digress from 'myself,' and always without faith in the result, owing to an unconquerable distrust of the POSSIBILITY of self-knowledge, which has led me so far as to feel a CONTRADICTIO IN ADJECTO even in the idea of 'direct knowledge' which theorists allow themselves:—this matter of fact is almost the most certain thing I know about myself. There must be a sort of repugnance in me to BELIEVE anything definite about myself.—Is there perhaps some enigma therein? Probably; but fortunately nothing for my own teeth.—Perhaps it betrays the species to which I belong?—but not to myself, as is sufficiently agreeable to me."

282.—"But what has happened to you?"—"I do not know," he said, hesitatingly; "perhaps the Harpies have flown over my table."—It sometimes happens nowadays that a gentle, sober, retiring man becomes suddenly mad, breaks the plates, upsets the table, shrieks, raves, and shocks everybody—and finally withdraws, ashamed, and raging at himself—whither? for what purpose? To famish apart? To suffocate with his memories?—To him who has the desires of a lofty and dainty soul, and only seldom finds his table laid and his food prepared, the danger will always be great—nowadays, however, it is extraordinarily so. Thrown into the midst of a noisy and plebeian age, with which he does not like to eat out of the same dish, he may readily perish of hunger and thirst—or, should he nevertheless finally "fall to," of sudden nausea.—We have probably all sat at tables to which we did not belong; and precisely the most spiritual of us, who are most difficult to nourish, know the dangerous DYSPEPSIA which originates from a sudden insight and disillusionment about our food and our messmates—the AFTER-DINNER NAUSEA.

283. If one wishes to praise at all, it is a delicate and at the same time a noble self-control, to praise only where one DOES NOT agree—otherwise in fact one would praise oneself, which is contrary to good taste:—a self-control, to be sure, which offers excellent opportunity and provocation to constant MISUNDERSTANDING. To be able to allow oneself this veritable luxury of taste and morality, one must not live among intellectual imbeciles, but rather among men whose misunderstandings and mistakes amuse by their refinement—or one will have to pay dearly for it!—"He praises me, THEREFORE he acknowledges me to be right"—this asinine method of inference spoils half of the life of us recluses, for it brings the asses into our neighbourhood and friendship.

284. To live in a vast and proud tranquility; always beyond... To have, or not to have, one's emotions, one's For and Against, according to choice; to lower oneself to them for hours; to SEAT oneself on them as upon horses, and often as upon asses:—for one must know how to make use of their stupidity as well as of their fire. 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. All society makes one somehow, somewhere, or sometime—"commonplace."

285. The greatest events and thoughts—the greatest thoughts, however, are the greatest events—are longest in being comprehended: the generations which are contemporary with them do not EXPERIENCE such events—they live past them. Something happens there as in the realm of stars. The light of the furthest stars is longest in reaching man; and before it has arrived man DENIES—that there are stars there. "How many centuries does a mind require to be understood?"—that is also a standard, one also makes a gradation of rank and an etiquette therewith, such as is necessary for mind and for star.

286. "Here is the prospect free, the mind exalted." [FOOTNOTE: Goethe's "Faust," Part II, Act V. The words of Dr. Marianus.]—But there is a reverse kind of man, who is also upon a height, and has also a free prospect—but looks DOWNWARDS.

287. What is noble? What does the word "noble" still mean for us nowadays? How does the noble man betray himself, how is he recognized under this heavy overcast sky of the commencing plebeianism, by which everything is rendered opaque and leaden?—It is not his actions which establish his claim—actions are always ambiguous, always inscrutable; neither is it his "works." One finds nowadays among artists and scholars plenty of those who betray by their works that a profound longing for nobleness impels them; but this very NEED of nobleness is radically different from the needs of the noble soul itself, and is in fact the eloquent and dangerous sign of the lack thereof. It is not the works, but the BELIEF which is here decisive and determines the order of rank—to employ once more an old religious formula with a new and deeper meaning—it is some fundamental certainty which a noble soul has about itself, something which is not to be sought, is not to be found, and perhaps, also, is not to be lost.—THE NOBLE SOUL HAS REVERENCE FOR ITSELF.—

288. There are men who are unavoidably intellectual, let them turn and twist themselves as they will, and hold their hands before their treacherous eyes—as though the hand were not a betrayer; it always comes out at last that they have something which they hide—namely, intellect. One of the subtlest means of deceiving, at least as long as possible, and of successfully representing oneself to be stupider than one really is—which in everyday life is often as desirable as an umbrella,—is called ENTHUSIASM, including what belongs