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Human, All-Too-Human: A Book For Free Spirits; Part II. Фридрих Вильгельм Ницше
Читать онлайн.Название Human, All-Too-Human: A Book For Free Spirits; Part II
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Автор произведения Фридрих Вильгельм Ницше
Жанр Философия
Издательство Public Domain
The World without Consciousness of Sin. – If men only committed such deeds as do not give rise to a bad conscience, the human world would still look bad and rascally enough, but not so sickly and pitiable as at present. – Enough wicked men without conscience have existed at all times, and many good honest folk lack the feeling of pleasure in a good conscience.
The Conscientious. – It is more convenient to follow one's conscience than one's intelligence, for at every failure conscience finds an excuse and an encouragement in itself. That is why there are so many conscientious and so few intelligent people.
Opposite Means of Avoiding Bitterness. – One temperament finds it useful to be able to give vent to its disgust in words, being made sweeter by speech. Another reaches its full bitterness only by speaking out: it is more advisable for it to have to gulp down something – the restraint that men of this stamp place upon themselves in the presence of enemies and superiors improves their character and prevents it from becoming too acrid and sour.
Not to be Too Dejected. – To get bed-sores is unpleasant, but no proof against the merits of the cure that prescribes that you should take to your bed. Men who have long lived outside themselves, and have at last devoted themselves to the inward philosophic life, know that one can also get sores of character and intellect. This, again, is on the whole no argument against the chosen way of life, but necessitates a few small exceptions and apparent relapses.
The Human “Thing in Itself.” – The most vulnerable and yet most unconquerable of things is human vanity: nay, through being wounded its strength increases and can grow to giant proportions.
The Farce of Many Industrious Persons. – By an excess of effort they win leisure for themselves, and then they can do nothing with it but count the hours until the tale is ended.
The Possession of Joy Abounding. – He that has joy abounding must be a good man, but perhaps he is not the cleverest of men, although he has reached the very goal towards which the cleverest man is striving with all his cleverness.
In the Mirror of Nature. – Is not a man fairly well described, when we are told that he likes to walk between tall fields of golden corn: that he prefers the forest and flower colours of sere and chilly autumn to all others, because they point to something more beautiful than Nature has ever attained: that he feels as much at home under big broad-leaved walnut trees as among his nearest kinsfolk: that in the mountains his greatest joy is to come across those tiny distant lakes from which the very eyes of solitude seem to peer at him: that he loves that grey calm of the misty twilight that steals along the windows on autumn and early winter evenings and shuts out all soulless sounds as with velvet curtains: that in unhewn stones he recognises the last remaining traces of the primeval age, eager for speech, and honours them from childhood upwards: that, lastly, the sea with its shifting serpent skin and wild-beast beauty is, and remains to him, unfamiliar? – Yes, something of the man is described herewith, but the mirror of Nature does not say that the same man, with (and not even “in spite of”) all his idyllic sensibilities, might be disagreeable, stingy, and conceited. Horace, who was a good judge of such matters, in his famous beatus ille qui procul negotiis puts the tenderest feeling for country life into the mouth of a Roman money-lender.
Power without Victory. – The strongest cognition (that of the complete non-freedom of the human will) is yet the poorest in results, for it has always had the mightiest of opponents – human vanity.
Pleasure and Error. – A beneficial influence on friends is exerted by one man unconsciously, through his nature; by another consciously, through isolated actions. Although the former nature is held to be the higher, the latter alone is allied to good conscience and pleasure – the pleasure in justification by good works, which rests upon a belief in the volitional character of our good and evil doing – that is to say, upon a mistake.
The Folly of Committing Injustice. – The injustice we have inflicted ourselves is far harder to bear than the injustice inflicted upon us by others (not always from moral grounds, be it observed). After all, the doer is always the sufferer – that is, if he be capable of feeling the sting of conscience or of perceiving that by his action he has armed society against himself and cut himself off. For this reason we should beware still more of doing than of suffering injustice, for the sake of our own inward happiness – so as not to lose our feeling of well-being – quite apart from any consideration of the precepts of religion and morality. For in suffering injustice we have the consolation of a good conscience, of hope and of revenge, together with the sympathy and applause of the just, nay of the whole of society, which is afraid of the evil-doer. Not a few are skilled in the impure self-deception that enables them to transform every injustice of their own into an injustice inflicted upon them from without, and to reserve for their own acts the exceptional right to the plea of self-defence. Their object, of course, is to make their own burden lighter.
Envy with or without a Mouthpiece. – Ordinary envy is wont to cackle when the envied hen has laid an egg, thereby relieving itself and becoming milder. But there is a yet deeper envy that in such a case becomes dead silent, desiring that every mouth should be sealed and always more and more angry because this desire is not gratified. Silent envy grows in silence.
Anger as a Spy. – Anger exhausts the soul and brings its very dregs to light. Hence, if we know no other means of gaining certainty, we must understand how to arouse anger in our dependents and adversaries, in order to learn what is really done and thought to our detriment.
Defence Morally more Difficult than Attack. – The true heroic deed and masterpiece of the good man does not lie in attacking opinions and continuing to love their propounders, but in the far harder task of defending his own position without causing or intending to cause bitter heartburns to his opponent. The sword of attack is honest and broad, the sword of defence usually runs out to a needle point.
Honest towards Honesty. – One who is openly honest towards himself ends by being rather conceited about this honesty. He knows only too well why he is honest – for the same reason that another man prefers outward show and hypocrisy.
Coals of Fire. – The heaping of coals of fire on another's head is generally misunderstood and falls flat, because the other knows himself to be just as much in the right, and on his side too has thought of collecting coals.
Dangerous Books. – A man says: “Judging from my own case, I find that this book is harmful.” Let him but wait, and perhaps one day he will confess that the book did him a great service by thrusting forward and bringing to light the hidden disease of his soul. – Altered opinions alter not at all (or very little) the character of a man: but they illuminate individual facets of his personality, which hitherto, in another constellation of opinions, had remained dark and unrecognisable.
Simulated Pity. – We simulate pity when we wish to show ourselves superior to the feeling of animosity, but generally in vain. This point is not noticed without a considerable enhancement of that feeling of animosity.
Open Contradiction often Conciliatory. – At the moment when a man openly makes known his difference of opinion from a well-known party leader, the whole world thinks that he must be angry with the latter. Sometimes, however, he is just on the point of ceasing to be angry with him. He ventures to put himself on the same plane as his opponent, and is free from the tortures of suppressed envy.
Seeing our Light Shining. – In the darkest hour of depression, sickness, and guilt, we are still glad to see others taking a light from us and making use of us as of the disk of the moon. By this roundabout route we derive some light from our own illuminating faculty.
Fellowship in Joy.5– The snake
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