04 - Apophtegms and Interludes - Beyond Good and Evil - Friedrich Nietzsche

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Episode Transcript

Speaker 1 (00:00):
Chapter four, Apithems and Interludes sixty three. He who is
a thorough teacher takes things seriously, and even himself only
in relation to his pupils. Sixty four Knowledge for its
own sake, that is the last snare laid by morality.

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We are thereby completely entangled in morals once more. Sixty five.
The charm of knowledge would be small were it not
so much shame has to be overcome on the way
to it. Sixty five. A we are most dishonorable towards
our God. He is not permitted to sin. Sixty six.

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The tendency of a person to allow himself to be degraded, robbed, deceived,
and exploited might be the diffidence of a god among men.
Sixty seven. Love to one only is a barbarity, for
it is exercised at the expense of all others. Love
to God also sixty eight. I did that, says my memory.

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I could not have done that, says my pride, and
remains inexorable. Eventually the memory yields sixty nine. One has
regarded life carelessly if one has failed to see the
hand that kills with leniency seventy. If a man has character,
he has also his typical experience, which always recurs seventy one.

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The sage as astronomer. So long as thou feelest the
stars as an above thee thou lackest the eye of
the discerning one seventy two. It is not the strength,
but the duration of great sentiments that makes great men
seventy three. He who attains his ideal precisely thereby surpasses

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it seventy three. A many a peacock hides his tail
from every eye and calls it his pride. Seventy four.
A man of genius is unbearable unless he possesses at
least two things besides gratitude and purity seventy five. The

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degree and nature of a man's sensuality extends to the
highest altitudes of his spirit seventy six. Under peaceabul conditions,
the militant man attacks himself seventy seven. With his principles,
a man seeks either to dominate or justify, or honor,

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or reproach or conceal his habits. Two men with the
same principles probably seek fundamentally different ends. Therewith seventy eight.
He who despises himself nevertheless esteems himself thereby as a
despiser seventy nine. A soul which knows that it is

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loved but does not itself love betrays its sediment. Its
dregs come up. Eighty A thing that is explained ceases
to concern us. What did the God mean? Who gave
the advice? Know thyself? Did it? Perhaps? Imply? Cease to
be concerned about thyself? Become objective and Socrates and the

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scientific man eighty one. It is terrible to die of
thirst at sea? Is it necessary that you should so
salt your truths that it will no longer quench thirst?
Eighty two? Sympathy for all would be harshness and tyranny
for thee my good neighbor. Eighty three instinct when the

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house is on fire, one forgets even the dinner, yes,
but one recovers it from among the ashes. Eighty four.
Woman learns how to hate in proportion as she forgets
how to charm eighty five. The same emotions are in
man and woman, but in different tempo. On that account,

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man and woman never cease to misunderstand each other eighty six.
In the background of all their personal vanity, women themselves
have still their impersonal scorn for woman. Eighty seven Fettered heart,
free spirit. When one firmly fetters one's heart and keeps

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it prisoner, one can allow one's spirit many liberties. I
said this once before, but people do not believe it
when I say so, unless they know it already. Eighty eight.
One begins to distrust very clever persons when they become embarrassed.
Eighty nine. Dreadful experiences raise the question whether he who

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experiences them is not something dreadful. Also ninety Heavy melancholy
men turn lighter and come temporarily to their surface precisely
by that which makes others heavy. By hatred and love.
Ninety one so cold, so icy, that one burns one's

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finger at the touch of him, every hand that lays
hold of him shrinks back, and for that very reason
many think him red hot ninety two who has not,
at one time or another, sacrificed himself for the sake
of his good name? Ninety three In affability, there is

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no hatred of men, but precisely on that account a
great deal too much contempt of men. Ninety four. The
maturity of man that means to have reacquired the seriousness
that one had as a child at play ninety five.
To be ashamed of one's immorality is a step on

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the ladder at the end of which one is ashamed
also of one's morality ninety six. One should part from
life as Ulysses parted from NAUSICAA blessing it rather than
in love with it ninety seven. What a great man
I always see merely the play actor of his own

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ideal ninety eight. When one trains one's conscience, it kisses
one while it bites ninety nine. The disappointed one speaks.
I listened for the echo, and I heard only praise.
One hundred. We all feign to our selves that we

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are simpler than we are. We thus relax ourselves away
from our fellows one O one. A discerning one might
easily regard himself at present as the animalization of God
one O two. Discovering reciprocal love should really disenchant the

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lover with regard to the beloved what she is modest
enough to love even you, or stupid enough or or
one O three the danger and happiness. Everything now turns
out best for me. I now love every fate who
would like to be my fate one O four. Not

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their love of humanity, but the impotence of their love
prevents the Christians of today burning us one O five.
The p of fraws is still more repugnant to the
taste the piety of the freest spit the pious man
of knowledge, then the impia fraus. Hence the profound lack

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of judgment in comparison with the Church, characteristic of the
type free spirit as its non freedom one O six.
By means of music, the very passions enjoy themselves one
O seven. A sign of strong character when once the

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resolution has been taken to shut the ear even to
the best counter arguments. Occasionally therefore a will to stupidity
one O eight. There is no such thing as moral phenomena,
but only a moral interpretation of phenomena. One O nine.

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The criminal is often enough not equal to his deed.
He extenuates and maligns it. One ten. The advocates of
a criminal are seldom artists enough to turn the beautiful
terribleness of the deed to the advantage of the doer.
One eleven. Our vanity is most difficult to wound, just

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when our pride has been wounded. One twelve. To him
who feels himself preordained to contemplation and not to belief.
All believers are too noisy and obtrusive, he guards against them.
One thirteen. You want to prepossess him in your favor,

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then you must be embarrassed before him. One fourteen. The
immense expectation with regard to sexual love, and the coyness
in this expectation spoils all the perspectives of women at
the outset one fifteen. Where there is neither love nor

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hatred in the game, woman's play is mediocre. One sixteen.
The great epochs of our life are at the points
when we gain courage to rebaptize our badness as the
best in us. One seventeen. The will to overcome an
emotion is ultimately only the will of another, or of

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several other emotions. One eighteen. There is an innocence of admiration.
It is possessed by him to whom it has not
yet occurred that he himself may be admired some day.
One nineteen. Our loathing of dirt may be so great

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as to prevent our cleaning ourselves justifying ourselves one twenty.
Sensuality often forces the growth of love too much so
that its root remains weak and is easily torn up.
One twenty one. It is a curious thing that God

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learned Greek when he wished to turn author, and that
he did not learn it better one twenty two. To
rejoice on account of praise is in many cases merely
politeness of heart, and the very opposite of vanity of spirit.
One twenty three. Even concubinage has been corrupted by marriage.

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One twenty four. He who exults at the stake does
not triumph over pain, but because of the fact that
he does not feel pain where he expected it a
parable one twenty five. When we have to change an
opinion about any one, we charge heavily to his account

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the inconvenience he thereby causes us. One twenty six. A
nation is a detour of nature to a at six
or seven great men, yes, and then to get round them.
One twenty seven. In the eyes of all true women,
science is hostile to the sense of shame. They feel

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as if one wished to peep under their skin with it,
or worse still, under their dress and finery. One twenty eight.
The more abstract the truth you wish to teach, the
more must you allure the senses to it. One twenty nine.
The devil has the most extensive perspectives for God. On

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that account he keeps so far away from him. The devil,
in effect as the oldest friend of knowledge. One thirty
What a person is begins to betray itself when his
talent decreases, when he ceases to show what he can do.
Talent is also an adornment. An adornment is also a concealment.

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One thirty one. The sexes deceive themselves about each other.
The reason is that in reality they honor and love
only themselves or their own ideal to express it more agreeably. Thus,
man wishes woman to be peaceable, but in fact woman
is essentially unpeaceable, like the cat. However well she may

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have assumed the peaceable demeanor. One thirty two. One is
punished best for one's virtues one thirty three. He who
cannot find the way to his ideal lives more frivolously
and shamelessly than the man without an ideal. One thirty four.

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From the senses originate all trustworthiness, all good conscience, all
evidence of truth. One thirty five. Pharisaism is not a
deterior duration of the good man, a considerable part of
it is rather an essential condition of being good. One

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thirty six. The one seeks an accoucheur for his thoughts,
the other seeks someone whom he can assist a good conversation.
Thus originates one thirty seven. In intercourse with scholars and artists,
one readily makes mistakes of opposite kinds. In a remarkable scholar,

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one not infrequently finds a mediocre man, and often, even
in a mediocre artist, one finds a very remarkable man.
One thirty eight. We do the same when awake as
when dreaming. We only invent and imagine him with whom
we have intercourse, and forget it immediately. One thirty nine.

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In revenge and in love, woman is more barbar than man.
One forty advice as a riddle. If the band is
not to break, bite it first secure to make one
forty one. The belly is the reason why man does

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not so readily take himself for a god. One forty two.
The chastest utterance I have ever heard, Don le vere
table amour se lam quill envelope le cour. One forty three.
Our vanity would like what we do best to pass
precisely for what is most difficult to us concerning the

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origin of many systems of morals one forty four. When
a woman has scholarly inclinations, there is generally something wrong
with her sexual nature. Barrenness itself conduces to a certain
virility of taste. Man. Indeed, if I may say so,
is the barren animal one forty five. Comparing man and woman, generally,

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one may say that woman would not have the genius
for adornment if she had not the instinct for the
secondary role one forty six. He who fights with monsters
should be careful lest he thereby become a monster. And
if thou gaze long into an abyss, the abyss will

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also gaze into thee one forty seven from old Florentine novels. Moreover,
from Life Buona Femina a mala femina Vuold Bastone Sacchetti
Nove eighty six, one forty eight. To seduce their neighbor

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to a favorable opinion, and afterwards to believe implicitly in
this opinion of their neighbor. Who can do this conjuring
trick so well as women? One forty nine. That which
an age considers evil is usually an unseasonable echo of
what was formerly considered good, the atavism of an old

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ideal one fifty Around the hero, everything becomes a tragedy.
Around the demigod, everything becomes a satire play. And around
God everything becomes what perhaps a world. One fifty one.
It is not enough to possess a talent. One must

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also have your permission to possess it. A my friends,
one fifty two. Where there is the tree of knowledge,
there is always paradise, so say the most ancient and
most modern serpents. One fifty three. What is done out
of love always takes place beyond good and evil. One

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fifty four. Objection, evasion, joyous distrust, and love of iye
are signs of health. Everything absolute belongs to pathology. One
fifty five. The sense of the tragic increases and declines
with sensuousness one fifty six. Insanity in individuals is something rare,

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but in groups, parties, nations, and epochs it is the rule.
One fifty seven. The thought of suicide is a great consolation.
By means of it, one gets successfully through many a
bad night. One fifty eight. Not only our reason, but
also our conscience truckles to our strongest impulse the tyrant

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in us. One fifty nine. One must repay good and ill?
But why just to the person who did us good
or ill? One sixty one. No longer loves one's knowledge
sufficiently after one has communicated it. One sixty one. Poets

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act shamelessly towards their experiences. They exploit them. One sixty two.
Our fellow creature is not our neighbor, but our neighbor's neighbor,
so thinks every nation. One sixty three. Love brings to
light the noble and hidden qualities of a lover, his

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rare and exceptional traits. It is thus liable to be
deceptive as to his normal character. One sixty four. Jesus
said to his Jews, the law was for servants love
God as I love Him as his son. What have
we sons of God to do with morals? One sixty five.

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In sight of every party, a shepherd has always need
of a bell weather, or he has himself to be
a weather occasionally. One sixty six. One may indeed life
with the mouth, but with the accompanying grimace, one nevertheless
tells the truth. One sixty seven. To vigorous men, intimacy

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is a matter of shame and something precious one sixty eight.
Christianity gave Eros poison to drink. He did not die
of it, certainly, but degenerated to vice one sixty nine.
To talk much about oneself may also be a means
of concealing oneself one seventy In praise, there is more

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obtrusiveness than in blame. One seventy one. Pity has an
almost ludicrous effect on a man of knowledge, like tender
hands on a cyclops one seventy two. One occasionally embraces
someone or other out of love to mankind, because one

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cannot embrace all. But this is what one must never
confess to the individual. One seventy three. One does not
hate as long as one disesteems, but only when one
esteems equal or superior. One seventy four. Ye utilitarians, ye

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two love the utile only as a vehicle for your inclinations.
Ye too, really find the noise of its wheels insupportable.
One seventy five. One loves ultimately one's desires, not the
thing desired. One seventy six. The vanity of others is

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only counter to our taste when it is counter to
our vanity. One seventy seven. With regard to what truthfulness is,
perhaps nobody has ever been sufficiently truthful one seventy eight.
One does not believe in the follies of clever man.
What a forfeiture of the rights of man? One seventy nine.

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The consequences of our actions seize us by the forelock,
very indifferent to the fact that we have meanwhile reformed.
One eighty There is an innocence in lying, which is
the sign of good faith in a cause. One eighty one.
It is inhuman to bless when one is being cursed.

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One eighty two. The familiarity of superiors embitters one because
it may not be returned. One eighty three. I am
affected not because you have deceived me, but because I
can no longer believe in you. One eighty four. There
is a haughtiness of kindness which has the appearance of wickedness.

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One eighty five. I dislike him? Why I am not
a match for him? Did anyone ever answer so? End
of Chapter four