May 10, 2024 • 23 mins
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(00:00):
Chapter four, Apithems and Interludes sixtythree. He who is a thorough teacher
takes things seriously, and even himselfonly in relation to his pupils. Sixty
four Knowledge for its own sake,that is the last snare laid by morality.
(00:22):
We are thereby completely entangled in moralsonce more. Sixty five. The
charm of knowledge would be small wereit 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 notpermitted to sin. Sixty six. The
(00:46):
tendency of a person to allow himselfto be degraded, robbed, deceived,
and exploited might be the diffidence ofa god among men. Sixty seven.
Love to one only is a barbarity, for it is exercised at the expense
of all others. Love to Godalso sixty eight. I did that,
(01:11):
says my memory. I could nothave done that, says my pride,
and remains inexorable. Eventually the memoryyields sixty nine. One has regarded life
carelessly if one has failed to seethe hand that kills with leniency seventy.
If a man has character, hehas also his typical experience, which always
(01:34):
recurs seventy one. The sage asastronomer. So long as thou feelest the
stars as an above thee thou lackestthe eye of the discerning one seventy two.
It is not the strength, butthe duration of great sentiments that makes
(01:55):
great men seventy three. He whoattains his ideal precisely thereby surpasses it seventy
three. A many a peacock hideshis tail from every eye and calls it
his pride. Seventy four. Aman of genius is unbearable unless he possesses
(02:17):
at least two things besides gratitude andpurity seventy five. The degree and nature
of a man's sensuality extends to thehighest altitudes of his spirit seventy six.
Under peaceabul conditions, the militant manattacks himself seventy seven. With his principles,
(02:44):
a man seeks either to dominate orjustify, or honor, or reproach
or conceal his habits. Two menwith the same principles probably seek fundamentally different
ends. Therewith seventy eight. Hewho despises himself nevertheless esteems himself thereby as
(03:06):
a despiser seventy nine. A soulwhich knows that it is 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
(03:30):
to be concerned about thyself? Becomeobjective and Socrates and the scientific man eighty
one. It is terrible to dieof thirst at sea? Is it necessary
that you should so salt your truthsthat it will no longer quench thirst?
(03:50):
Eighty two? Sympathy for all wouldbe harshness and tyranny for thee my good
neighbor. Eighty three instinct when thehouse is on fire, one forgets even
the dinner, yes, but onerecovers it from among the ashes. Eighty
four. Woman learns how to hatein proportion as she forgets how to charm
(04:15):
eighty five. The same emotions arein man and woman, but in different
tempo. On that account, manand woman never cease to misunderstand each other
eighty six. In the background ofall their personal vanity, women themselves have
still their impersonal scorn for woman.Eighty seven Fettered heart, free spirit.
(04:42):
When one firmly fetters one's heart andkeeps it prisoner, one can allow one's
spirit many liberties. I said thisonce before, but people do not believe
it when I say so, unlessthey know it already. Eighty eight.
One begins to distrust very clever personswhen they become embarrassed. Eighty nine.
(05:05):
Dreadful experiences raise the question whether hewho experiences them is not something dreadful.
Also ninety Heavy melancholy men turn lighterand come temporarily to their surface precisely by
that which makes others heavy. Byhatred and love. Ninety one so cold,
(05:30):
so icy, that one burns one'sfinger at the touch of him,
every hand that lays hold of himshrinks back, and for that very reason
many think him red hot ninety twowho has not, at one time or
another, sacrificed himself for the sakeof his good name? Ninety three In
(05:53):
affability, there is no hatred ofmen, 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 seriousnessthat one had as a child at play
ninety five. To be ashamed ofone's immorality is a step on the ladder
(06:17):
at the end of which one isashamed also of one's morality ninety six.
One should part from life as Ulyssesparted from NAUSICAA blessing it rather than in
love with it ninety seven. Whata great man I always see merely the
play actor of his own ideal ninetyeight. When one trains one's conscience,
(06:44):
it kisses one while it bites ninetynine. The disappointed one speaks. I
listened for the echo, and Iheard only praise. One hundred. We
all feign to our selves that weare simpler than we are. We thus
relax ourselves away from our fellows oneO one. A discerning one might easily
(07:10):
regard himself at present as the animalizationof God one O two. Discovering reciprocal
love should really disenchant the lover withregard to the beloved what she is modest
enough to love even you, orstupid enough or or one O three the
(07:31):
danger and happiness. Everything now turnsout best for me. I now love
every fate who would like to bemy fate one O four. Not their
love of humanity, but the impotenceof their love prevents the Christians of today
burning us one O five. Thep of fraws is still more repugnant to
(07:57):
the taste the piety of the freestspit the pious man of knowledge, then
the impia fraus. Hence the profoundlack of judgment in comparison with the Church,
characteristic of the type free spirit asits non freedom one O six.
(08:18):
By means of music, the verypassions enjoy themselves one O seven. A
sign of strong character when once theresolution has been taken to shut the ear
even to the best counter arguments.Occasionally therefore a will to stupidity one O
(08:39):
eight. There is no such thingas moral phenomena, but only a moral
interpretation of phenomena. One O nine. The criminal is often enough not equal
to his deed. He extenuates andmaligns it. One ten. The advocates
(09:01):
of a criminal are seldom artists enoughto turn the beautiful terribleness of the deed
to the advantage of the doer.One eleven. Our vanity is most difficult
to wound, just when our pridehas been wounded. One twelve. To
him who feels himself preordained to contemplationand not to belief. All believers are
(09:26):
too noisy and obtrusive, he guardsagainst them. One thirteen. You want
to prepossess him in your favor,then you must be embarrassed before him.
One fourteen. The immense expectation withregard to sexual love, and the coyness
(09:46):
in this expectation spoils all the perspectivesof women at the outset one fifteen.
Where there is neither love nor hatredin the game, woman's play is mediocre.
One sixteen. The great epochs ofour life are at the points when
(10:07):
we gain courage to rebaptize our badnessas the best in us. One seventeen.
The will to overcome an emotion isultimately only the will of another,
or of several other emotions. Oneeighteen. There is an innocence of admiration.
(10:30):
It is possessed by him to whomit has not yet occurred that he
himself may be admired some day.One nineteen. Our loathing of dirt may
be so great as to prevent ourcleaning ourselves justifying ourselves one twenty. Sensuality
(10:50):
often forces the growth of love toomuch so that its root remains weak and
is easily torn up. One twentyone. It is a curious thing that
God learned Greek when he wished toturn author, and that he did not
learn it better one twenty two.To rejoice on account of praise is in
(11:15):
many cases merely politeness of heart,and the very opposite of vanity of spirit.
One twenty three. Even concubinage hasbeen corrupted by marriage. One twenty
four. He who exults at thestake does not triumph over pain, but
(11:37):
because of the fact that he doesnot feel pain where he expected it a
parable one twenty five. When wehave to change an opinion about any one,
we charge heavily to his account theinconvenience he thereby causes us. One
twenty six. A nation is adetour of nature to a at six or
(12:01):
seven great men, yes, andthen to get round them. One twenty
seven. In the eyes of alltrue women, science is hostile to the
sense of shame. They feel asif one wished to peep under their skin
with it, or worse still,under their dress and finery. One twenty
(12:22):
eight. The more abstract the truthyou wish to teach, the more must
you allure the senses to it.One twenty nine. The devil has the
most extensive perspectives for God. Onthat account he keeps so far away from
him. The devil, in effectas the oldest friend of knowledge. One
(12:46):
thirty What a person is begins tobetray itself when his talent decreases, when
he ceases to show what he cando. Talent is also an adornment.
An adornment is also a concealment.One thirty one. The sexes deceive themselves
about each other. The reason isthat in reality they honor and love only
(13:11):
themselves or their own ideal to expressit more agreeably. Thus, man wishes
woman to be peaceable, but infact woman is essentially unpeaceable, like the
cat. However well she may haveassumed the peaceable demeanor. One thirty two.
(13:31):
One is punished best for one's virtuesone thirty three. He who cannot
find the way to his ideal livesmore frivolously and shamelessly than the man without
an ideal. One thirty four.From the senses originate all trustworthiness, all
good conscience, all evidence of truth. One thirty five. Pharisaism is not
(13:58):
a deterior duration of the good man, a considerable part of it is rather
an essential condition of being good.One thirty six. The one seeks an
accoucheur for his thoughts, the otherseeks someone whom he can assist a good
conversation. Thus originates one thirty seven. In intercourse with scholars and artists,
(14:26):
one readily makes mistakes of opposite kinds. In a remarkable scholar, one not
infrequently finds a mediocre man, andoften, even in a mediocre artist,
one finds a very remarkable man.One thirty eight. We do the same
when awake as when dreaming. Weonly invent and imagine him with whom we
(14:50):
have intercourse, and forget it immediately. One thirty nine. In revenge and
in love, woman is more barbarthan man. One forty advice as a
riddle. If the band is notto break, bite it first secure to
(15:11):
make one forty one. The bellyis the reason why man does not so
readily take himself for a god.One forty two. The chastest utterance I
have ever heard, Don le veretable amour se lam quill envelope le cour.
(15:33):
One forty three. Our vanity wouldlike what we do best to pass
precisely for what is most difficult tous concerning the origin of many systems of
morals one forty four. When awoman has scholarly inclinations, there is generally
something wrong with her sexual nature.Barrenness itself conduces to a certain virility of
(15:56):
taste. Man. Indeed, ifI may say so, is the barren
animal one forty five. Comparing manand woman, generally, one may say
that woman would not have the geniusfor adornment if she had not the instinct
for the secondary role one forty six. He who fights with monsters should be
(16:21):
careful lest he thereby become a monster. And if thou gaze long into an
abyss, the abyss will also gazeinto thee one forty seven from old Florentine
novels. Moreover, from Life BuonaFemina a mala femina Vuold Bastone Sacchetti Nove
(16:42):
eighty six, one forty eight.To seduce their neighbor to a favorable opinion,
and afterwards to believe implicitly in thisopinion of their neighbor. Who can
do this conjuring trick so well aswomen? One forty nine. That which
(17:02):
an age considers evil is usually anunseasonable echo of what was formerly considered good,
the atavism of an old ideal onefifty Around the hero, everything becomes
a tragedy. Around the demigod,everything becomes a satire play. And around
(17:22):
God everything becomes what perhaps a world. One fifty one. It is not
enough to possess a talent. Onemust 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
(17:45):
serpents. One fifty three. Whatis done out of love always takes place
beyond good and evil. One fiftyfour. Objection, evasion, joyous distrust,
and love of iye are signs ofhealth. Everything absolute belongs to pathology.
(18:07):
One fifty five. The sense ofthe tragic increases and declines with sensuousness
one fifty six. Insanity in individualsis something rare, but in groups,
parties, nations, and epochs itis the rule. One fifty seven.
The thought of suicide is a greatconsolation. By means of it, one
(18:30):
gets successfully through many a bad night. One fifty eight. Not only our
reason, but also our conscience trucklesto our strongest impulse the tyrant in us.
One fifty nine. One must repaygood and ill? But why just
(18:51):
to the person who did us goodor ill? One sixty one. No
longer loves one's knowledge sufficiently after onehas communicated it. One sixty one.
Poets 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
(19:17):
every nation. One sixty three.Love brings to light the noble and hidden
qualities of a lover, his rareand exceptional traits. It is thus liable
to be deceptive as to his normalcharacter. One sixty four. Jesus said
to his Jews, the law wasfor servants love God as I love Him
(19:41):
as his son. What have wesons of God to do with morals?
One sixty five. In sight ofevery party, a shepherd has always need
of a bell weather, or hehas himself to be a weather occasionally.
One sixty six. One may indeedlife with the mouth, but with the
accompanying grimace, one nevertheless tells thetruth. One sixty seven. To vigorous
(20:08):
men, intimacy is a matter ofshame 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
(20:29):
also be a means of concealing oneselfone seventy In praise, there is more
obtrusiveness than in blame. One seventyone. Pity has an almost ludicrous effect
on a man of knowledge, liketender hands on a cyclops one seventy two.
(20:52):
One occasionally embraces someone or other outof love to mankind, because one
cannot embrace all. But this iswhat one must never confess to the individual.
One seventy three. One does nothate as long as one disesteems,
but only when one esteems equal orsuperior. One seventy four. Ye utilitarians,
(21:19):
ye two love the utile only asa vehicle for your inclinations. Ye
too, really find the noise ofits wheels insupportable. One seventy five.
One loves ultimately one's desires, notthe thing desired. One seventy six.
The vanity of others is only counterto our taste when it is counter to
(21:42):
our vanity. One seventy seven.With regard to what truthfulness is, perhaps
nobody has ever been sufficiently truthful oneseventy eight. One does not believe in
the follies of clever man. Whata forfeiture of the rights of man?
(22:03):
One seventy nine. The consequences ofour actions seize us by the forelock,
very indifferent to the fact that wehave meanwhile reformed. One eighty There is
an innocence in lying, which isthe sign of good faith in a cause.
One eighty one. It is inhumanto bless when one is being cursed.
(22:27):
One eighty two. The familiarity ofsuperiors embitters one because it may not
be returned. One eighty three.I am affected not because you have deceived
me, but because I can nolonger believe in you. One eighty four.
There is a haughtiness of kindness whichhas the appearance of wickedness. One
(22:52):
eighty five. I dislike him?Why I am not a match for him?
Did anyone ever answer so? Endof Chapter four
Chapter four, Apithems and Interludes sixtythree. He who is a thorough teacher
takes things seriously, and even himselfonly in relation to his pupils. Sixty
four Knowledge for its own sake,that is the last snare laid by morality.
(00:22):
We are thereby completely entangled in moralsonce more. Sixty five. The
charm of knowledge would be small wereit 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 notpermitted to sin. Sixty six. The
(00:46):
tendency of a person to allow himselfto be degraded, robbed, deceived,
and exploited might be the diffidence ofa god among men. Sixty seven.
Love to one only is a barbarity, for it is exercised at the expense
of all others. Love to Godalso sixty eight. I did that,
(01:11):
says my memory. I could nothave done that, says my pride,
and remains inexorable. Eventually the memoryyields sixty nine. One has regarded life
carelessly if one has failed to seethe hand that kills with leniency seventy.
If a man has character, hehas also his typical experience, which always
(01:34):
recurs seventy one. The sage asastronomer. So long as thou feelest the
stars as an above thee thou lackestthe eye of the discerning one seventy two.
It is not the strength, butthe duration of great sentiments that makes
(01:55):
great men seventy three. He whoattains his ideal precisely thereby surpasses it seventy
three. A many a peacock hideshis tail from every eye and calls it
his pride. Seventy four. Aman of genius is unbearable unless he possesses
(02:17):
at least two things besides gratitude andpurity seventy five. The degree and nature
of a man's sensuality extends to thehighest altitudes of his spirit seventy six.
Under peaceabul conditions, the militant manattacks himself seventy seven. With his principles,
(02:44):
a man seeks either to dominate orjustify, or honor, or reproach
or conceal his habits. Two menwith the same principles probably seek fundamentally different
ends. Therewith seventy eight. Hewho despises himself nevertheless esteems himself thereby as
(03:06):
a despiser seventy nine. A soulwhich knows that it is 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
(03:30):
to be concerned about thyself? Becomeobjective and Socrates and the scientific man eighty
one. It is terrible to dieof thirst at sea? Is it necessary
that you should so salt your truthsthat it will no longer quench thirst?
(03:50):
Eighty two? Sympathy for all wouldbe harshness and tyranny for thee my good
neighbor. Eighty three instinct when thehouse is on fire, one forgets even
the dinner, yes, but onerecovers it from among the ashes. Eighty
four. Woman learns how to hatein proportion as she forgets how to charm
(04:15):
eighty five. The same emotions arein man and woman, but in different
tempo. On that account, manand woman never cease to misunderstand each other
eighty six. In the background ofall their personal vanity, women themselves have
still their impersonal scorn for woman.Eighty seven Fettered heart, free spirit.
(04:42):
When one firmly fetters one's heart andkeeps it prisoner, one can allow one's
spirit many liberties. I said thisonce before, but people do not believe
it when I say so, unlessthey know it already. Eighty eight.
One begins to distrust very clever personswhen they become embarrassed. Eighty nine.
(05:05):
Dreadful experiences raise the question whether hewho experiences them is not something dreadful.
Also ninety Heavy melancholy men turn lighterand come temporarily to their surface precisely by
that which makes others heavy. Byhatred and love. Ninety one so cold,
(05:30):
so icy, that one burns one'sfinger at the touch of him,
every hand that lays hold of himshrinks back, and for that very reason
many think him red hot ninety twowho has not, at one time or
another, sacrificed himself for the sakeof his good name? Ninety three In
(05:53):
affability, there is no hatred ofmen, 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 seriousnessthat one had as a child at play
ninety five. To be ashamed ofone's immorality is a step on the ladder
(06:17):
at the end of which one isashamed also of one's morality ninety six.
One should part from life as Ulyssesparted from NAUSICAA blessing it rather than in
love with it ninety seven. Whata great man I always see merely the
play actor of his own ideal ninetyeight. When one trains one's conscience,
(06:44):
it kisses one while it bites ninetynine. The disappointed one speaks. I
listened for the echo, and Iheard only praise. One hundred. We
all feign to our selves that weare simpler than we are. We thus
relax ourselves away from our fellows oneO one. A discerning one might easily
(07:10):
regard himself at present as the animalizationof God one O two. Discovering reciprocal
love should really disenchant the lover withregard to the beloved what she is modest
enough to love even you, orstupid enough or or one O three the
(07:31):
danger and happiness. Everything now turnsout best for me. I now love
every fate who would like to bemy fate one O four. Not their
love of humanity, but the impotenceof their love prevents the Christians of today
burning us one O five. Thep of fraws is still more repugnant to
(07:57):
the taste the piety of the freestspit the pious man of knowledge, then
the impia fraus. Hence the profoundlack of judgment in comparison with the Church,
characteristic of the type free spirit asits non freedom one O six.
(08:18):
By means of music, the verypassions enjoy themselves one O seven. A
sign of strong character when once theresolution has been taken to shut the ear
even to the best counter arguments.Occasionally therefore a will to stupidity one O
(08:39):
eight. There is no such thingas moral phenomena, but only a moral
interpretation of phenomena. One O nine. The criminal is often enough not equal
to his deed. He extenuates andmaligns it. One ten. The advocates
(09:01):
of a criminal are seldom artists enoughto turn the beautiful terribleness of the deed
to the advantage of the doer.One eleven. Our vanity is most difficult
to wound, just when our pridehas been wounded. One twelve. To
him who feels himself preordained to contemplationand not to belief. All believers are
(09:26):
too noisy and obtrusive, he guardsagainst them. One thirteen. You want
to prepossess him in your favor,then you must be embarrassed before him.
One fourteen. The immense expectation withregard to sexual love, and the coyness
(09:46):
in this expectation spoils all the perspectivesof women at the outset one fifteen.
Where there is neither love nor hatredin the game, woman's play is mediocre.
One sixteen. The great epochs ofour life are at the points when
(10:07):
we gain courage to rebaptize our badnessas the best in us. One seventeen.
The will to overcome an emotion isultimately only the will of another,
or of several other emotions. Oneeighteen. There is an innocence of admiration.
(10:30):
It is possessed by him to whomit has not yet occurred that he
himself may be admired some day.One nineteen. Our loathing of dirt may
be so great as to prevent ourcleaning ourselves justifying ourselves one twenty. Sensuality
(10:50):
often forces the growth of love toomuch so that its root remains weak and
is easily torn up. One twentyone. It is a curious thing that
God learned Greek when he wished toturn author, and that he did not
learn it better one twenty two.To rejoice on account of praise is in
(11:15):
many cases merely politeness of heart,and the very opposite of vanity of spirit.
One twenty three. Even concubinage hasbeen corrupted by marriage. One twenty
four. He who exults at thestake does not triumph over pain, but
(11:37):
because of the fact that he doesnot feel pain where he expected it a
parable one twenty five. When wehave to change an opinion about any one,
we charge heavily to his account theinconvenience he thereby causes us. One
twenty six. A nation is adetour of nature to a at six or
(12:01):
seven great men, yes, andthen to get round them. One twenty
seven. In the eyes of alltrue women, science is hostile to the
sense of shame. They feel asif one wished to peep under their skin
with it, or worse still,under their dress and finery. One twenty
(12:22):
eight. The more abstract the truthyou wish to teach, the more must
you allure the senses to it.One twenty nine. The devil has the
most extensive perspectives for God. Onthat account he keeps so far away from
him. The devil, in effectas the oldest friend of knowledge. One
(12:46):
thirty What a person is begins tobetray itself when his talent decreases, when
he ceases to show what he cando. Talent is also an adornment.
An adornment is also a concealment.One thirty one. The sexes deceive themselves
about each other. The reason isthat in reality they honor and love only
(13:11):
themselves or their own ideal to expressit more agreeably. Thus, man wishes
woman to be peaceable, but infact woman is essentially unpeaceable, like the
cat. However well she may haveassumed the peaceable demeanor. One thirty two.
(13:31):
One is punished best for one's virtuesone thirty three. He who cannot
find the way to his ideal livesmore frivolously and shamelessly than the man without
an ideal. One thirty four.From the senses originate all trustworthiness, all
good conscience, all evidence of truth. One thirty five. Pharisaism is not
(13:58):
a deterior duration of the good man, a considerable part of it is rather
an essential condition of being good.One thirty six. The one seeks an
accoucheur for his thoughts, the otherseeks someone whom he can assist a good
conversation. Thus originates one thirty seven. In intercourse with scholars and artists,
(14:26):
one readily makes mistakes of opposite kinds. In a remarkable scholar, one not
infrequently finds a mediocre man, andoften, even in a mediocre artist,
one finds a very remarkable man.One thirty eight. We do the same
when awake as when dreaming. Weonly invent and imagine him with whom we
(14:50):
have intercourse, and forget it immediately. One thirty nine. In revenge and
in love, woman is more barbarthan man. One forty advice as a
riddle. If the band is notto break, bite it first secure to
(15:11):
make one forty one. The bellyis the reason why man does not so
readily take himself for a god.One forty two. The chastest utterance I
have ever heard, Don le veretable amour se lam quill envelope le cour.
(15:33):
One forty three. Our vanity wouldlike what we do best to pass
precisely for what is most difficult tous concerning the origin of many systems of
morals one forty four. When awoman has scholarly inclinations, there is generally
something wrong with her sexual nature.Barrenness itself conduces to a certain virility of
(15:56):
taste. Man. Indeed, ifI may say so, is the barren
animal one forty five. Comparing manand woman, generally, one may say
that woman would not have the geniusfor adornment if she had not the instinct
for the secondary role one forty six. He who fights with monsters should be
(16:21):
careful lest he thereby become a monster. And if thou gaze long into an
abyss, the abyss will also gazeinto thee one forty seven from old Florentine
novels. Moreover, from Life BuonaFemina a mala femina Vuold Bastone Sacchetti Nove
(16:42):
eighty six, one forty eight.To seduce their neighbor to a favorable opinion,
and afterwards to believe implicitly in thisopinion of their neighbor. Who can
do this conjuring trick so well aswomen? One forty nine. That which
(17:02):
an age considers evil is usually anunseasonable echo of what was formerly considered good,
the atavism of an old ideal onefifty Around the hero, everything becomes
a tragedy. Around the demigod,everything becomes a satire play. And around
(17:22):
God everything becomes what perhaps a world. One fifty one. It is not
enough to possess a talent. Onemust 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
(17:45):
serpents. One fifty three. Whatis done out of love always takes place
beyond good and evil. One fiftyfour. Objection, evasion, joyous distrust,
and love of iye are signs ofhealth. Everything absolute belongs to pathology.
(18:07):
One fifty five. The sense ofthe tragic increases and declines with sensuousness
one fifty six. Insanity in individualsis something rare, but in groups,
parties, nations, and epochs itis the rule. One fifty seven.
The thought of suicide is a greatconsolation. By means of it, one
(18:30):
gets successfully through many a bad night. One fifty eight. Not only our
reason, but also our conscience trucklesto our strongest impulse the tyrant in us.
One fifty nine. One must repaygood and ill? But why just
(18:51):
to the person who did us goodor ill? One sixty one. No
longer loves one's knowledge sufficiently after onehas communicated it. One sixty one.
Poets 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
(19:17):
every nation. One sixty three.Love brings to light the noble and hidden
qualities of a lover, his rareand exceptional traits. It is thus liable
to be deceptive as to his normalcharacter. One sixty four. Jesus said
to his Jews, the law wasfor servants love God as I love Him
(19:41):
as his son. What have wesons of God to do with morals?
One sixty five. In sight ofevery party, a shepherd has always need
of a bell weather, or hehas himself to be a weather occasionally.
One sixty six. One may indeedlife with the mouth, but with the
accompanying grimace, one nevertheless tells thetruth. One sixty seven. To vigorous
(20:08):
men, intimacy is a matter ofshame 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
(20:29):
also be a means of concealing oneselfone seventy In praise, there is more
obtrusiveness than in blame. One seventyone. Pity has an almost ludicrous effect
on a man of knowledge, liketender hands on a cyclops one seventy two.
(20:52):
One occasionally embraces someone or other outof love to mankind, because one
cannot embrace all. But this iswhat one must never confess to the individual.
One seventy three. One does nothate as long as one disesteems,
but only when one esteems equal orsuperior. One seventy four. Ye utilitarians,
(21:19):
ye two love the utile only asa vehicle for your inclinations. Ye
too, really find the noise ofits wheels insupportable. One seventy five.
One loves ultimately one's desires, notthe thing desired. One seventy six.
The vanity of others is only counterto our taste when it is counter to
(21:42):
our vanity. One seventy seven.With regard to what truthfulness is, perhaps
nobody has ever been sufficiently truthful oneseventy eight. One does not believe in
the follies of clever man. Whata forfeiture of the rights of man?
(22:03):
One seventy nine. The consequences ofour actions seize us by the forelock,
very indifferent to the fact that wehave meanwhile reformed. One eighty There is
an innocence in lying, which isthe sign of good faith in a cause.
One eighty one. It is inhumanto bless when one is being cursed.
(22:27):
One eighty two. The familiarity ofsuperiors embitters one because it may not
be returned. One eighty three.I am affected not because you have deceived
me, but because I can nolonger believe in you. One eighty four.
There is a haughtiness of kindness whichhas the appearance of wickedness. One
(22:52):
eighty five. I dislike him?Why I am not a match for him?
Did anyone ever answer so? Endof Chapter four
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