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螠蠈谓慰蟼 渭蔚 蟿慰谓 蔚伪蠀蟿蠈 蟽慰蠀
螒蠀蟿慰蟿蔚位蔚委蟼 蟽魏苇蠄蔚喂蟼 魏伪喂 蔚蠀蠁蠀蔚委蟼 蟺伪蟻伪蟿畏蟻萎蟽蔚喂蟼 纬喂伪 蟿伪 蟺维胃畏 魏伪喂 蟿喂蟼 蔚蟺喂胃蠀渭委蔚蟼 蟺慰蠀 蟺伪位蔚蠉慰蠀谓 谓伪 蔚蟺喂尾位畏胃慰蠉谓, 纬喂伪 蟿伪 蟿蠈蟽慰 伪谓胃蟻蠋蟺喂谓伪 伪喂蟽胃萎渭伪蟿伪 蟺慰蠀 胃慰位蠋谓慰蠀谓 蟿畏谓 伪位萎胃蔚喂伪, 蟿喂蟼 尾慰位喂魏苇蟼 伪蠀蟿伪蟺维蟿蔚蟼 蟺慰蠀 魏维谓慰蠀谓 蟿慰谓 魏蠈蟽渭慰 谓伪 纬蠀蟻委味蔚喂 魏伪喂 蟺蠋蟼 蟿蔚位喂魏维 渭蟺慰蟻蔚委 苇谓伪 蟺谓蔚蠉渭伪 谓伪 蔚位蔚蠀胃蔚蟻蠅胃蔚委 - 蟿蠈蟽慰 伪蟺蠈 蟿畏谓 蟺蟻慰魏伪蟿维位畏蠄畏 魏伪喂 蟿畏谓 伪谓慰畏蟽委伪 蠈蟽慰 魏伪喂 伪蟺' 蟿畏 蠁蠀位伪魏萎 蟿蠅谓 委未喂蠅谓 蟿慰蠀 蟿蠅谓 蟺蔚蟺慰喂胃萎蟽蔚蠅谓. 危魏苇蠄蔚喂蟼 蟺慰蠀 未蔚谓 蔚委谓伪喂 伪蟺伪蟻伪喂蟿萎蟿蠅蟼 渭慰谓伪蠂喂魏苇蟼, 伪位位维 蟽伪蠁蠋蟼 蔚蠀谓慰慰蠉谓蟿伪喂 伪蟺蠈 蟿畏谓 伪蠀蟿维蟻魏蔚喂伪 蟿畏蟼 未喂维谓慰喂伪蟼 蟺慰蠀 蟿喂蟼 蟽蠀谓苇位伪尾蔚: 慰 桅蟻委谓蟿蟻喂蠂 螡委蟿蟽蔚, 慰位慰魏位畏蟻蠋谓慰谓蟿伪蟼 渭蔚 喂蟽蠈蟺慰蟽蔚蟼 未蠈蟽蔚喂蟼 蔚渭尾蟻委胃蔚喂伪蟼, 蟺蟻蠈魏位畏蟽畏蟼 魏伪喂 蟻蔚渭尾伪蟽渭慰蠉 蟿慰 螒谓胃蟻蠋蟺喂谓慰, 蟺维蟻伪 蟺慰位蠉 伪谓胃蟻蠋蟺喂谓慰 -苇蟻纬慰 蟺慰蠀 蟽畏渭伪蟿慰未慰蟿蔚委 蟿畏谓 苇谓伪蟻尉畏 蟿慰蠀 渭蔚纬维位慰蠀 蠁喂位慰蟽慰蠁喂魏慰蠉 蟿慰蠀 蟿伪尉喂未喂慰蠉-, 未委谓蔚喂 蟽蟿慰 蟿蔚位蔚蠀蟿伪委慰 蟿慰蠀 魏蔚蠁伪位伪委慰 蟿慰谓 蟿委蟿位慰 "螠蠈谓慰蟼 渭蔚 蟿慰谓 蔚伪蠀蟿蠈 蟽慰蠀".
96 pages, Paperback
First published January 1, 1878
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About the author
Friedrich Nietzsche
3,850听books24k听followersFriedrich Wilhelm Nietzsche was a German classical scholar, philosopher, and critic of culture, who became one of the most influential of all modern thinkers. He began his career as a classical philologist before turning to philosophy. He became the youngest person to hold the Chair of Classical Philology at the University of Basel in 1869 at the age of 24, but resigned in 1879 due to health problems that plagued him most of his life; he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and afterward a complete loss of his mental faculties, with paralysis and probably vascular dementia. He lived his remaining years in the care of his mother until her death in 1897 and then with his sister Elisabeth F枚rster-Nietzsche. Nietzsche died in 1900, after experiencing pneumonia and multiple strokes.
Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master鈥搒lave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the 脺bermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, Fyodor Dostoevsky, and Johann Wolfgang von Goethe.
After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R.J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy鈥攅specially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism鈥攁s well as art, literature, music, poetry, politics, and popular culture.
Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master鈥搒lave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the 脺bermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, Fyodor Dostoevsky, and Johann Wolfgang von Goethe.
After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R.J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy鈥攅specially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism鈥攁s well as art, literature, music, poetry, politics, and popular culture.
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March 2, 2017
There are many generalizations and sweeping judgments made about Nietzsche and his philosophy. I find such remarks next to useless. For me, there is only one way to approach Nietzsche 鈥� read each paragraph and maxim and aphorism slowly and carefully and arrive at my own conclusions after seeing how his words apply to my own life. As by way of example, below are several of his shorter aphorisms from this book coupled with my comments.
鈥淔ROM CANNIBAL COUNTRY 鈥� In solitude the lonely man is eaten up by himself, among crowds by the many. Choose which you prefer.鈥� ---------------- I鈥檝e spent many hours in solitude, sometimes days or even weeks at a time. For me, solitude is pure gold: to live within, to mediate, to relax into the core of one鈥檚 body and inner light is most refreshing, a sheer joy, anything but an experience of being lonely. Matter of fact, any feelings of loneliness quickly poisons one鈥檚 solitude. If you feel lonely, perhaps it鈥檚 time to slow down and take a serious account of your life.
鈥淎GAINST THE DISPARAGERS OF BREVITY 鈥� A brief dictum may be the fruit and harvest of long reflection. The reader, however, who is a novice in this field and has never considered the case in point, sees something embryonic in all brief dicta, not without a reproachful hint to the author, requesting him not to serve up such raw and ill-prepared food.鈥� ---------------- I enjoy 800 page novels but I also enjoy reading aphorisms. The shorter, the better. Sometimes, one, two or three sentences is all that鈥檚 needed to spark probing reflection and sincere consideration.
鈥淒EBAUCHERY 鈥� Not joy but joylessness is the mother of debauchery.鈥� --------------- I recall college drinking parties with lots and lots of beer and hard liquor, where everyone drank themselves into numbness and a drunken stupor. Those memories are like a distant bad dream. Fortunately, it only took a party or two for me to realize that wasn鈥檛 my scene. I started practicing yoga and meditation and have had the good fortune to experience great joy for many years as a direct result of this practice.
鈥淜NOWING HOW TO WASH ONESELF CLEAN 鈥� We must know how to emerge cleaner from unclean conditions, and, if necessary, how to wash ourselves even with dirty water.鈥� ---------------When I encounter ugliness, whether in people or in my surroundings, I try to use such ugliness as a sting, a reminder to cherish experiences of kindness and beauty.
鈥淭HE 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.鈥� -------------------- I recall Joseph Campbell relating how many workaholics and professionals spend many years climbing the ladder but when they get to the top they realize they are leaning against the wrong wall. From my own experience, I鈥檝e had a couple professional careers but I鈥檝e always enjoyed weekends more than weekdays. I think Nietzsche hits the bulls-eye here: If you are at a loss when you spend time away from your work-a-day world, ask yourself if you are really living life from your own creative and spiritual depth.
鈥淪IGNS FROM DREAMS - What one sometimes does not know and feel accurately in waking hours whether one has a good or a bad conscience as regards some person is revealed completely and unambiguously by dreams.鈥� --------------------- I just finished 鈥楾he Kindly Ones鈥� by Jonathan Littell where the main character recalls his life as a Nazi SS officer when he had a series of vivid, horrific, hellish dreams. However, he refused to listen carefully to what he dreams were telling him; if he did, he probably wouldn鈥檛 have continued to engage in twisted, perverted practices and a number of senseless murders. For myself, for years I鈥檝e kept a dream journal and practiced lucid dreaming. Most fruitful for self-discovery.
Since this is a review of one of Nietzsche鈥檚 books, Nietzsche gets the last word. And since we are all readers of books here, I thought this maxim most appropriate:
鈥淎 GOOD BOOK NEEDS TIME 鈥� Every good book tastes bitter when it first comes out, for it has the defect of newness. Moreover, it suffers damage from its living author, if he is well known and much talked about. For all the world is accustomed to confuse the author with his work. Whatever of profundity, sweetness, and brilliance the work may contain must be developed as the years go by, under the case of growing, then old, and lastly traditional reverence. Many hours must pass, many a spider must have woven its web about the book. A book is made better by good readers and clearer by good opponents.鈥�
May 22, 2021
Menschliches, Allzumenschliches = Human, All Too Human, Friedrich Nietzsche
Human, All Too Human: A Book for Free Spirits is a book by 19th-century philosopher Friedrich Nietzsche, originally published in 1878. A second part, Assorted Opinions and Maxims, was published in 1879, and a third part, The Wanderer and his Shadow, followed in 1880.
The book is Nietzsche's first in the aphoristic style that would come to dominate his writings, discussing a variety of concepts in short paragraphs or sayings.
Human, All Too Human 鈥渢o the memory of Voltaire on the celebration of the anniversary of his death, May 30, 1778.鈥� Instead of a preface, the first part originally included a quotation from Descartes's Discourse on the Method.
Nietzsche later republished all three parts as a two-volume edition in 1886, adding a preface to each volume, and removing the Descartes quote as well as the dedication to Voltaire.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 趩賴丕乇丿賴賲 賲丕賴 噩賵賱丕蹖 爻丕賱 2006賲蹖賱丕丿蹖
毓賳賵丕賳: 丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖貨 賳賵蹖爻賳丿賴: 賮鈥嵷臂屸€嵷臂屸€嵷� 賵蹖鈥嵸勨€嵸団€嵸勨€嵸� 賳鈥嵺屸€嵹嗏€嵸囏� 賲鬲乇噩賲蹖賳: 丕亘賵鬲乇丕亘 爻賴乇丕亘貨 賲丨賲丿 賲丨賯賯 賳蹖卮丕亘賵乇蹖貨 鬲賴乇丕賳貙 賳卮乇 賲乇讴夭貙 1384貨 丿乇 476氐貨 趩丕倬 丿賵賲 1385貨 趩丕倬 爻賵賲 1387貨 卮丕亘讴 9789643058476貨 趩丕倬 趩賴丕乇賲 1389貨 趩丕倬 倬賳噩賲: 1391貨 趩丕倬 卮卮賲 1393貨 賲賵囟賵毓 丕賳爻丕賳 - 丕夭 賳賵蹖爻賳丿诏丕賳 丌賱賲丕賳蹖 爻丿賴 19賲蹖賱丕丿蹖
毓賳賵丕賳: 丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖貨 賳賵蹖爻賳丿賴: 賮鈥嵷臂屸€嵷臂屸€嵷� 賵蹖鈥嵸勨€嵸団€嵸勨€嵸� 賳鈥嵺屸€嵹嗏€嵸囏� 賲鬲乇噩賲: 毓亘丕爻 讴丕卮賮貨 鬲賴乇丕賳貙 賳卮乇 賮乇夭丕賳 乇賵夭貨 1395貙 丿乇 470氐貨 卮丕亘讴 9789643214036貨
丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖 (爻丕賱 1878賲蹖賱丕丿蹖)貨 亘丕 爻亘讴蹖 賵蹖跇賴貙 丿丕乇丕蹖 芦卮卮氐丿賵爻蹖 賵 賴卮鬲禄 诏夭蹖賳诏賵蹖賴貙 丿賵賲蹖賳 丕孬乇 芦賳蹖趩賴禄貙 倬爻 丕夭 讴鬲丕亘 芦夭丕蹖卮 鬲乇丕跇丿蹖 丕夭 乇賵丨 賲賵爻蹖賯蹖貙 爻丕賱 1872賲蹖賱丕丿蹖禄 丕爻鬲貨 芦夭丕蹖卮 鬲乇丕跇丿蹖禄 賳禺爻鬲蹖賳 讴鬲丕亘 丕蹖卮丕賳 亘賵丿貙 讴賴 丿乇 亘丕亘 芦賮蹖賱賵賱賵跇蹖 賳馗乇蹖禄 賲賳鬲卮乇 卮丿貨 丿乇 丌賳 亘乇賴賴貙 芦賳蹖趩賴禄 丕爻鬲丕丿 爻蹖 賵 爻賴 爻丕賱賴 蹖 芦賮蹖賱賵賱賵跇蹖 讴賱丕爻蹖讴禄貙 丿乇 丿丕賳卮诏丕賴 芦亘丕賱禄 亘賵丿賳丿貙 讴賴 倬爻 丕夭 賳诏丕乇卮 芦丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖禄貙 乇爻賲丕賸 丕夭 丌賳 爻賲鬲 丕爻鬲毓賮丕 讴乇丿賳丿貨
亘賴 诏賵蹖卮 禺賵丿 賳蹖趩賴: 芦丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖 蹖丕丿丌賵乇 蹖讴 鬲賳卮 丕爻鬲禄> 鬲賳卮蹖 讴賴 丕夭 爻賵蹖蹖貙 夭丕蹖蹖丿賴 蹖 丿賵乇賴 蹖 亘蹖賲丕乇蹖 芦賳蹖趩賴禄貙 賵 丕夭 丿蹖诏乇 爻賵貙 亘蹖丕賳诏乇 丿诏乇丕賳丿蹖卮蹖 丕蹖卮丕賳爻鬲貨
賲蹖鬲賵丕賳 诏賮鬲: 丕蹖賳 讴鬲丕亘 爻賳丿 诏賵蹖丕蹖蹖 丕夭 芦賳蹖趩賴禄蹖 賮蹖賱賵賱賵跇蹖爻鬲貙 賵 賲賳鬲賯丿 賮乇賴賳诏蹖貙 亘賴 爻賵蹖 芦賳蹖趩賴禄蹖 賮蹖賱爻賵賮貙 賵 賳诏丕乇诏乇 丕爻鬲貨 蹖毓賳蹖 賴賲丕賳 芦賳蹖趩賴禄丕蹖 讴賴 丕賲乇賵夭 賴賲诏丕賳 賲蹖卮賳丕爻賳丿貨 亘蹖卮鬲乇 丌孬丕乇 芦賳蹖趩賴禄貙 丿爻鬲丕賵乇丿 賴賲蹖賳 丿賵乇賴 蹖 丿賵賲 丕賳丿蹖卮賴 賵乇夭蹖 丕蹖卮丕賳爻鬲貨
丌孬丕乇蹖 賴賲趩賵賳: 芦丌賳讴 丕賳爻丕賳 (爻丕賱 1888賲蹖賱丕丿蹖)禄貙 芦趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲禄貙 芦賮乇丕爻賵蹖 禺蹖乇 賵 卮乇禄貙 芦倬诏丕賴禄貙 芦卮丕賲诏丕賴 亘鬲丕賳禄貙 丿乇 丕蹖賳 丿賵乇賴 蹖 鬲賳卮 丿乇 芦賳蹖趩賴禄 丌睾丕夭 卮丿貙 賵賱蹖 鬲賳卮 賴賲丕乇賴 禺亘乇 丕夭 鬲賳卮賴丕蹖 亘夭乇诏蹖 賲蹖丿丕丿貙 讴賴 芦賳蹖趩賴禄貙 賮乇賴賳诏 賵 鬲賲丿賳 乇丕貙 丿乇 丨丕賱 诏匕丕乇 賵 乇賴爻倬丕乇蹖 亘賴 丌賳爻賵蹖 賲蹖丿蹖丿貨 賴賲丕賳 鬲賳卮蹖 讴賴 芦賳蹖趩賴禄 丌賳乇丕 芦賲乇诏 禺丿丕禄 賲蹖賳丕賲蹖丿貨 讴鬲丕亘 芦丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖禄貙 丕賮卮丕诏乇 趩丕賱卮賴丕蹖蹖 爻鬲貙 讴賴 芦賳蹖趩賴禄 丿乇 丌賳賴丕 诏乇賮鬲丕乇 亘賵丿
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 31/02/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
Human, All Too Human: A Book for Free Spirits is a book by 19th-century philosopher Friedrich Nietzsche, originally published in 1878. A second part, Assorted Opinions and Maxims, was published in 1879, and a third part, The Wanderer and his Shadow, followed in 1880.
The book is Nietzsche's first in the aphoristic style that would come to dominate his writings, discussing a variety of concepts in short paragraphs or sayings.
Human, All Too Human 鈥渢o the memory of Voltaire on the celebration of the anniversary of his death, May 30, 1778.鈥� Instead of a preface, the first part originally included a quotation from Descartes's Discourse on the Method.
Nietzsche later republished all three parts as a two-volume edition in 1886, adding a preface to each volume, and removing the Descartes quote as well as the dedication to Voltaire.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 趩賴丕乇丿賴賲 賲丕賴 噩賵賱丕蹖 爻丕賱 2006賲蹖賱丕丿蹖
毓賳賵丕賳: 丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖貨 賳賵蹖爻賳丿賴: 賮鈥嵷臂屸€嵷臂屸€嵷� 賵蹖鈥嵸勨€嵸団€嵸勨€嵸� 賳鈥嵺屸€嵹嗏€嵸囏� 賲鬲乇噩賲蹖賳: 丕亘賵鬲乇丕亘 爻賴乇丕亘貨 賲丨賲丿 賲丨賯賯 賳蹖卮丕亘賵乇蹖貨 鬲賴乇丕賳貙 賳卮乇 賲乇讴夭貙 1384貨 丿乇 476氐貨 趩丕倬 丿賵賲 1385貨 趩丕倬 爻賵賲 1387貨 卮丕亘讴 9789643058476貨 趩丕倬 趩賴丕乇賲 1389貨 趩丕倬 倬賳噩賲: 1391貨 趩丕倬 卮卮賲 1393貨 賲賵囟賵毓 丕賳爻丕賳 - 丕夭 賳賵蹖爻賳丿诏丕賳 丌賱賲丕賳蹖 爻丿賴 19賲蹖賱丕丿蹖
毓賳賵丕賳: 丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖貨 賳賵蹖爻賳丿賴: 賮鈥嵷臂屸€嵷臂屸€嵷� 賵蹖鈥嵸勨€嵸団€嵸勨€嵸� 賳鈥嵺屸€嵹嗏€嵸囏� 賲鬲乇噩賲: 毓亘丕爻 讴丕卮賮貨 鬲賴乇丕賳貙 賳卮乇 賮乇夭丕賳 乇賵夭貨 1395貙 丿乇 470氐貨 卮丕亘讴 9789643214036貨
丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖 (爻丕賱 1878賲蹖賱丕丿蹖)貨 亘丕 爻亘讴蹖 賵蹖跇賴貙 丿丕乇丕蹖 芦卮卮氐丿賵爻蹖 賵 賴卮鬲禄 诏夭蹖賳诏賵蹖賴貙 丿賵賲蹖賳 丕孬乇 芦賳蹖趩賴禄貙 倬爻 丕夭 讴鬲丕亘 芦夭丕蹖卮 鬲乇丕跇丿蹖 丕夭 乇賵丨 賲賵爻蹖賯蹖貙 爻丕賱 1872賲蹖賱丕丿蹖禄 丕爻鬲貨 芦夭丕蹖卮 鬲乇丕跇丿蹖禄 賳禺爻鬲蹖賳 讴鬲丕亘 丕蹖卮丕賳 亘賵丿貙 讴賴 丿乇 亘丕亘 芦賮蹖賱賵賱賵跇蹖 賳馗乇蹖禄 賲賳鬲卮乇 卮丿貨 丿乇 丌賳 亘乇賴賴貙 芦賳蹖趩賴禄 丕爻鬲丕丿 爻蹖 賵 爻賴 爻丕賱賴 蹖 芦賮蹖賱賵賱賵跇蹖 讴賱丕爻蹖讴禄貙 丿乇 丿丕賳卮诏丕賴 芦亘丕賱禄 亘賵丿賳丿貙 讴賴 倬爻 丕夭 賳诏丕乇卮 芦丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖禄貙 乇爻賲丕賸 丕夭 丌賳 爻賲鬲 丕爻鬲毓賮丕 讴乇丿賳丿貨
亘賴 诏賵蹖卮 禺賵丿 賳蹖趩賴: 芦丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖 蹖丕丿丌賵乇 蹖讴 鬲賳卮 丕爻鬲禄> 鬲賳卮蹖 讴賴 丕夭 爻賵蹖蹖貙 夭丕蹖蹖丿賴 蹖 丿賵乇賴 蹖 亘蹖賲丕乇蹖 芦賳蹖趩賴禄貙 賵 丕夭 丿蹖诏乇 爻賵貙 亘蹖丕賳诏乇 丿诏乇丕賳丿蹖卮蹖 丕蹖卮丕賳爻鬲貨
賲蹖鬲賵丕賳 诏賮鬲: 丕蹖賳 讴鬲丕亘 爻賳丿 诏賵蹖丕蹖蹖 丕夭 芦賳蹖趩賴禄蹖 賮蹖賱賵賱賵跇蹖爻鬲貙 賵 賲賳鬲賯丿 賮乇賴賳诏蹖貙 亘賴 爻賵蹖 芦賳蹖趩賴禄蹖 賮蹖賱爻賵賮貙 賵 賳诏丕乇诏乇 丕爻鬲貨 蹖毓賳蹖 賴賲丕賳 芦賳蹖趩賴禄丕蹖 讴賴 丕賲乇賵夭 賴賲诏丕賳 賲蹖卮賳丕爻賳丿貨 亘蹖卮鬲乇 丌孬丕乇 芦賳蹖趩賴禄貙 丿爻鬲丕賵乇丿 賴賲蹖賳 丿賵乇賴 蹖 丿賵賲 丕賳丿蹖卮賴 賵乇夭蹖 丕蹖卮丕賳爻鬲貨
丌孬丕乇蹖 賴賲趩賵賳: 芦丌賳讴 丕賳爻丕賳 (爻丕賱 1888賲蹖賱丕丿蹖)禄貙 芦趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲禄貙 芦賮乇丕爻賵蹖 禺蹖乇 賵 卮乇禄貙 芦倬诏丕賴禄貙 芦卮丕賲诏丕賴 亘鬲丕賳禄貙 丿乇 丕蹖賳 丿賵乇賴 蹖 鬲賳卮 丿乇 芦賳蹖趩賴禄 丌睾丕夭 卮丿貙 賵賱蹖 鬲賳卮 賴賲丕乇賴 禺亘乇 丕夭 鬲賳卮賴丕蹖 亘夭乇诏蹖 賲蹖丿丕丿貙 讴賴 芦賳蹖趩賴禄貙 賮乇賴賳诏 賵 鬲賲丿賳 乇丕貙 丿乇 丨丕賱 诏匕丕乇 賵 乇賴爻倬丕乇蹖 亘賴 丌賳爻賵蹖 賲蹖丿蹖丿貨 賴賲丕賳 鬲賳卮蹖 讴賴 芦賳蹖趩賴禄 丌賳乇丕 芦賲乇诏 禺丿丕禄 賲蹖賳丕賲蹖丿貨 讴鬲丕亘 芦丕賳爻丕賳蹖貙 夭蹖丕丿賴 丕賳爻丕賳蹖禄貙 丕賮卮丕诏乇 趩丕賱卮賴丕蹖蹖 爻鬲貙 讴賴 芦賳蹖趩賴禄 丿乇 丌賳賴丕 诏乇賮鬲丕乇 亘賵丿
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 31/02/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
August 18, 2016
丕蹖賳 讴鬲丕亘貙 賴丿蹖賴 丕蹖爻鬲 亘賴 噩丕賳鈥屬囏й� 丌夭丕丿賴貙 丌賳 讴爻 讴賴 倬丕爻禺 賲毓賲丕蹖 乇賴丕蹖蹖 禺賵蹖卮 乇丕 蹖丕賮鬲賴 賵 亘乇丕蹖 丌賳 讴爻 讴賴 賲蹖禺賵丕賴丿 賲鬲賵賱丿 卮賵丿. 丕蹖賳 讴鬲丕亘貙 賴丿蹖賴 丕蹖鈥屫池� 亘賴 乇賵丨蹖 讴賴 賲蹖鈥屫堌з囏� 乇丕丿蹖讴丕賱 亘丕卮丿. 賳蹖趩賴貙 噩丕賳鈥屬囏й� 丌夭丕丿賴 乇丕 丕蹖賳鈥屭堎嗁� 賲毓乇賮蹖 賲蹖讴賳丿:
"讴爻蹖 丿丕乇丕蹖 蹖讴 噩丕賳 丌夭丕丿賴 丕爻鬲 讴賴 丕賳丿蹖卮賴 丕賵 亘丕 丌賳趩賴 讴賴 噩丕賲毓賴 丕夭 丕賵 丕賳鬲馗丕乇 丿丕乇丿貙 賲鬲賮丕賵鬲 亘丕卮丿. 丿乇 丕蹖賳 氐賵乇鬲 噩丕賳鈥屬囏й� 丕爻蹖乇貙 丕賵 乇丕 亘賴 丕蹖賳 丿賱蹖賱 讴賴 爻乇趩卮賲賴 丕氐賵賱 丌夭丕丿丕賳賴鈥屫ж簇� 蹖丕 亘賴 毓賱鬲 賲蹖賱 卮丿蹖丿 亘賴 賲胤乇丨 卮丿賳 丕爻鬲貙 蹖丕 亘丕 丕禺賱丕賯蹖丕鬲 丿乇亘賳丿 丌賳賴丕 賴賲禺賵丕賳蹖 賳丿丕乇丿 爻乇夭賳卮 賲蹖鈥屭┵嗁嗀�. 丕賲丕 丿乇 丕蹖賳鈥屫� 丌賳 倬賱蹖丿蹖 爻禺賳 賲蹖鈥屭堐屫� 讴賴 禺賵丿 亘賴 丌賳鈥屭嗁� 賲蹖鈥屭堐屫� 亘丕賵乇 賳丿丕乇丿.
丿乇 毓賲賯 賵噩賵丿 噩丕賳 丌夭丕丿賴 丕賴賲蹖鬲 賳丿丕乇丿 讴賴 毓賯丕蹖丿卮 丿乇爻鬲 亘丕卮丿 蹖丕 禺蹖乇. 亘賱讴賴 丕賵 讴丕乇蹖 亘夭乇诏鈥屫� 乇丕 丕賳噩丕賲 賲蹖鈥屫囏� 蹖毓賳蹖 噩丿丕蹖蹖 丕夭 乇爻賵賲 賲毓賲賵賱 賵 毓乇賮 噩丕賲毓賴. 丨鬲蹖 丕賴賲蹖鬲 賳丿丕乇丿 讴賴 丕賵 丿乇 乇丕賴卮 賲賵賮賯 亘丕卮丿 蹖丕 賳賴. 夭蹖乇丕 賲毓賲賵賱丕 丨賯蹖賯鬲 蹖丕 噩丕賳 丨賯蹖賯鬲鈥屬沮樫堎� 賴賲乇丕賴 丕賵爻鬲."
丨丕賱貙 丕夭 賮賱爻賮賴 丿乇爻 賲蹖鈥屭屫辟� 賵 丿乇 亘乇丕亘乇 亘賱賳丿丕蹖 亘丕 卮讴賵賴 丕蹖賳 讴鬲丕亘貙 賵 賳賵蹖爻賳丿賴鈥屰� 丌賳貙 爻讴賵鬲 丕禺鬲蹖丕乇 賲蹖鈥屭┵嗁�. 夭蹖乇丕 賴賲丕賳鈥屭堎嗁� 讴賴 賲蹖鈥屭堐屬嗀� 诏丕賴蹖 鬲賳賴丕 亘丕 爻讴賵鬲 賲蹖鬲賵丕賳 賴賲趩賵賳 蹖讴 賮蹖賱爻賵賮貙 亘賴 賮賱爻賮賴 丕丿丕蹖 丕丨鬲乇丕賲 讴乇丿.
"讴爻蹖 丿丕乇丕蹖 蹖讴 噩丕賳 丌夭丕丿賴 丕爻鬲 讴賴 丕賳丿蹖卮賴 丕賵 亘丕 丌賳趩賴 讴賴 噩丕賲毓賴 丕夭 丕賵 丕賳鬲馗丕乇 丿丕乇丿貙 賲鬲賮丕賵鬲 亘丕卮丿. 丿乇 丕蹖賳 氐賵乇鬲 噩丕賳鈥屬囏й� 丕爻蹖乇貙 丕賵 乇丕 亘賴 丕蹖賳 丿賱蹖賱 讴賴 爻乇趩卮賲賴 丕氐賵賱 丌夭丕丿丕賳賴鈥屫ж簇� 蹖丕 亘賴 毓賱鬲 賲蹖賱 卮丿蹖丿 亘賴 賲胤乇丨 卮丿賳 丕爻鬲貙 蹖丕 亘丕 丕禺賱丕賯蹖丕鬲 丿乇亘賳丿 丌賳賴丕 賴賲禺賵丕賳蹖 賳丿丕乇丿 爻乇夭賳卮 賲蹖鈥屭┵嗁嗀�. 丕賲丕 丿乇 丕蹖賳鈥屫� 丌賳 倬賱蹖丿蹖 爻禺賳 賲蹖鈥屭堐屫� 讴賴 禺賵丿 亘賴 丌賳鈥屭嗁� 賲蹖鈥屭堐屫� 亘丕賵乇 賳丿丕乇丿.
丿乇 毓賲賯 賵噩賵丿 噩丕賳 丌夭丕丿賴 丕賴賲蹖鬲 賳丿丕乇丿 讴賴 毓賯丕蹖丿卮 丿乇爻鬲 亘丕卮丿 蹖丕 禺蹖乇. 亘賱讴賴 丕賵 讴丕乇蹖 亘夭乇诏鈥屫� 乇丕 丕賳噩丕賲 賲蹖鈥屫囏� 蹖毓賳蹖 噩丿丕蹖蹖 丕夭 乇爻賵賲 賲毓賲賵賱 賵 毓乇賮 噩丕賲毓賴. 丨鬲蹖 丕賴賲蹖鬲 賳丿丕乇丿 讴賴 丕賵 丿乇 乇丕賴卮 賲賵賮賯 亘丕卮丿 蹖丕 賳賴. 夭蹖乇丕 賲毓賲賵賱丕 丨賯蹖賯鬲 蹖丕 噩丕賳 丨賯蹖賯鬲鈥屬沮樫堎� 賴賲乇丕賴 丕賵爻鬲."
丨丕賱貙 丕夭 賮賱爻賮賴 丿乇爻 賲蹖鈥屭屫辟� 賵 丿乇 亘乇丕亘乇 亘賱賳丿丕蹖 亘丕 卮讴賵賴 丕蹖賳 讴鬲丕亘貙 賵 賳賵蹖爻賳丿賴鈥屰� 丌賳貙 爻讴賵鬲 丕禺鬲蹖丕乇 賲蹖鈥屭┵嗁�. 夭蹖乇丕 賴賲丕賳鈥屭堎嗁� 讴賴 賲蹖鈥屭堐屬嗀� 诏丕賴蹖 鬲賳賴丕 亘丕 爻讴賵鬲 賲蹖鬲賵丕賳 賴賲趩賵賳 蹖讴 賮蹖賱爻賵賮貙 亘賴 賮賱爻賮賴 丕丿丕蹖 丕丨鬲乇丕賲 讴乇丿.
November 28, 2009
Probably my favorite book by Nietzsche excluding Thus Spoke Zarathustra. If you love aphorisms that pack a punch then this will be right up your alley. Not a laborious read like some "treatise" philosophy, but witty, controversial, eloquent, and brutally honest.
My favorite aphorism - "Life consists of rare individual moments of the highest significance and countless intervals in which at best the phantoms of those moments hover over us. Love, spring, a beautiful melody, the mountains, the moon, the sea - they speak truly to our heart only once: if they ever do in fact find speech. For many people never experience these moments at all but are themselves intervals and pauses in the symphony of real life." (#586) So beautiful! Should be studied alongside Shakespeare. Breathtaking.
My favorite aphorism - "Life consists of rare individual moments of the highest significance and countless intervals in which at best the phantoms of those moments hover over us. Love, spring, a beautiful melody, the mountains, the moon, the sea - they speak truly to our heart only once: if they ever do in fact find speech. For many people never experience these moments at all but are themselves intervals and pauses in the symphony of real life." (#586) So beautiful! Should be studied alongside Shakespeare. Breathtaking.
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September 12, 2015賵賯鬲蹖 鬲氐賲蹖賲 賲蹖 诏蹖乇蹖 蹖讴 丕丨爻丕爻 乇丕 亘賴 爻乇丕賳噩丕賲蹖 亘賴 賳丕賲 " 丕夭丿賵丕噩 " 亘乇爻丕賳蹖貙 丕賵賱蹖賳 丨乇讴鬲 賲賮蹖丿 丕蹖賳 丕爻鬲 讴賴 丕夭 禺賵丿鬲 亘倬乇爻蹖 :
" 丌蹖丕 賵丕賯毓丕賸 亘丕賵乇 丿丕乇蹖 讴賴 鬲丕 爻賳蹖賳 倬蹖乇蹖 丕夭 爻禺賳 诏賮鬲賳 亘丕 丕蹖賳 夭賳貙 賱匕鬲
禺賵丕賴蹖 亘乇丿 責 "
" 爻禺賳 诏賮鬲賳 " 賵 賳賴 " 賴賲禺賵丕亘诏蹖 " !
鬲賲丕賲蹖 賲爻丕卅賱 丿蹖诏乇 丿乇 丕夭丿賵丕噩 賲賵賯鬲 賵 诏匕乇丕 丕爻鬲.
鬲丕 夭賲丕賳蹖 讴賴 丿賵 賳賮乇 丨乇賮蹖 亘乇丕蹖 诏賮鬲賳 賵 诏賵卮蹖 亘乇丕蹖 卮賳蹖丿賳 丿丕乇賳丿貙 賲蹖 卮賵丿 亘賴 毓賲乇 丕乇鬲亘丕胤卮丕賳 丕賲蹖丿 丿丕卮鬲 ...
" 丌蹖丕 賵丕賯毓丕賸 亘丕賵乇 丿丕乇蹖 讴賴 鬲丕 爻賳蹖賳 倬蹖乇蹖 丕夭 爻禺賳 诏賮鬲賳 亘丕 丕蹖賳 夭賳貙 賱匕鬲
禺賵丕賴蹖 亘乇丿 責 "
" 爻禺賳 诏賮鬲賳 " 賵 賳賴 " 賴賲禺賵丕亘诏蹖 " !
鬲賲丕賲蹖 賲爻丕卅賱 丿蹖诏乇 丿乇 丕夭丿賵丕噩 賲賵賯鬲 賵 诏匕乇丕 丕爻鬲.
鬲丕 夭賲丕賳蹖 讴賴 丿賵 賳賮乇 丨乇賮蹖 亘乇丕蹖 诏賮鬲賳 賵 诏賵卮蹖 亘乇丕蹖 卮賳蹖丿賳 丿丕乇賳丿貙 賲蹖 卮賵丿 亘賴 毓賲乇 丕乇鬲亘丕胤卮丕賳 丕賲蹖丿 丿丕卮鬲 ...
April 11, 2007
The Nietzsche of his middle period is, in my view, the best, before his mental breakdown. There is less of the crazed polemic in this work than, say, in Ecce Homo, Zarathustra, or Twilight of the Idols, although Nietzsche, being Nietzsche, never takes prisoners in his attacks. Still, there is a good deal of thoughtful reflection on philosophy, culture, religion, family, and marriage that are worth considering.
October 16, 2011
Allegedly, Nietzsche wrote this piece after he broke his friendship with Wagner, the musician Nietzsche formerly idolized; soon after he began to break away from his fondness for the romanticism of music and art. This shift in attitude is strongly conveyed in this amazing work, Human, All Too Human. As Marion Faber writes in the introduction, "Judging from its sour title, it would certainly be a book which differed from its visionary and utopian predecessors. 'Human, all too human' is kind of a sigh in the face of the intractability of the human material to the projects of human sublimity." Indeed, it is neither a critical judgment of nature nor a defense; it is simply a forthright and unaffected analysis of the human condition and through the ages and stages under various passions and conditions.
鈥淗uman, All Too Human鈥� is a collection of 638 aphorisms divided into nine categories in which Nietzsche reveals his observations of human nature and exposes common misunderstandings humans have regarding philosophy, religion, art, morality, society, relationships, men and women.
The book is divided into nine sections: 1) "Of First and Last Things," which deals primarily with ontology, epistemology, and miscellaneous metaphysical concepts. 2) "On the History of Moral Feelings," in which the author analyses the emotions and conditions that lead to the inventions and vacillations of morals and man-made rules in the social contract. 3) "Religious Life," in which he describes the different mental states and emotions revolving the human predisposition to inventing deities. 4) "From the Soul of Artists and Writers," in which he cynically critiques the so-called primitive euphoric states that artists and lovers of the arts undergo in this realm. 5) "Signs of Higher and Lower Culture," in which he defines and speculates on the two. 6) "Man In Society," in which he conducts further speculation of man in the social contract. 7) "Woman and Child," which is a collection of aphorisms that relate to the subject of relationships, marriage, and progeny. 8) "A Look At The State," in which Nietzsche describes his views on politics and power. Last but not least, 9) "Man Alone With Himself," in which he meditates and exposes man鈥檚 nature as an individual.
One of my favorite parts of the book is found in the first section and it is passage number two. In this passage, Nietzsche states that the congenital defect of the philosopher is a lack of historical sense. Nietzsche states that 鈥�Everything the philosopher asserts is basically no more than a statement about man within a very limited time span鈥�. They will not understand that man has evolved, that the faculty of knowledge has also evolved, while some of them even permit themselves to spin the whole world from out of this faculty of knowledge鈥�. The philosopher sees 鈥榠nsticts鈥� in present-day man, and assumes that they belong to the unchangeable facts of human nature, that they can, to that extent, provide a key to the understanding of the world in general. This entire teleology is predicated on the ability to speak about man of the last four thousand years as if he were eternal, the natural direction of all things in the world from the beginning. But everything has evolved; there are no eternal facts, nor are there any absolute truths. Thus historical philosophizing is necessary henceforth, and the virtue of modesty as well.鈥� This is very significant not only to the entire branch of metaphysics, but also as an introduction to the book because Nietzsche admits that in the human condition that he has in common with the rest of us, even the most seemingly insightful speculations are based only on what we can see of the iceberg鈥攏amely, only about as far back as four thousand years from which we have found some evidence. The rest of our history is merely suspicion and nobody can possibly ascertain what the behaviors and thoughts were back then. Worse even, that most people do not even study the history that is available to us, and judge everything based on the even shorter time span that they know--- which can be a couple of centuries, or not even that; the simple-minded unread judge only by their own time period. In conclusion to this realization, one must accept that there are no absolute truths, for the 鈥渢ruths鈥� do not last more than a few centuries, at most. They always change along with human whim and evolution of the mind and taste.
One of my favorite sections is the last one, "Man Alone With Himself," because Nietzsche provides insightful musings on the natural state of the individual and his motives, psychology, etc. Some of my favorite passages are as follows:
483
"Enemies of truth: Convictions are more dangerous enemies of truth than lies."
484
"Topsy turvy world: We criticize a thinker more sharply when he proposes a tenet that disagreeable to us; and yet it would be more reasonable to do this when we find his tenet agreeable."
489
"Not too deep: People who comprehend a matter in all its depth seldom remain true to it forever. For they have brought its depths to the light; and then there is always much to see about it that is bad."
490
"Idealists' delusion: All idealists imagine that the causes they serve are significantly better than the other causes in the world; they do not want to believe that if their cause is to flourish at all, it needs exactly the same foul-smelling manure that all other human undertakings require."
492
"The right profession: Men seldom endure a profession if they do not believe or persuade themselves that it is basically more important than all others. Women do the same with their lovers."
509
"Everyone superior in one thing: In civilized circumstances, everyone feels superior to everyone else in at least one way; this is the basis of the general goodwill, inasmuch as everyone is someone who, under certain conditions, can be of help, and need therefore feel no shame in allowing himself to be helped."
537
"Value of a profession: A profession makes us thoughtless: therein lies its greatest blessing. For it is a bulwark, behind which we are allowed to withdraw when qualms and worries of a general kind attack us."
599
"The age of arrogance: The true period of arrogance for talented men comes between their twenty-sixth and thirtieth year; it is the time of first ripeness, with a good bit of sourness still remaining. On the basis of what one feels inside himself, one demands from other people, who see little or nothing of it, respect and humility; and because these are not at first forthcoming, one takes vengeance with a glance, an arrogant gesture, or a tone of voice. This a fine ear and eye will recognize in all the products of those years, be their poems, philosophies, or paintings and music. Older, experienced men smile about it, and remember with emotion beautiful time of life, in which one is angry at his lot of having to be so much and seem so little. Later, one really seems to be more-- but the faith in being much has been lost, unless one remain throughout his life vanity's hopeless fool."
I enjoyed aphorisms from many other sections as well.
From 18
"The first stage of logic is judgment, whose essence consists, as the best logicians have determined, in belief. All belief is based on the feeling of pleasure or pain in relation to the feeling subject. A new, third feeling as the result of two preceding feelings is judgment in its lowest form."
From 70
"How is it that every execution offends us more than a murder? Is it the coldness of the judges, the painful preparations, the understanding that a man is here being used as a means to deter others. For guilt is not being punished, even if there were guilt; guilt lies in the educators, the parents, the environment, in us, not in the murderer-- I am talking about the motivating circumstances.
87
"Luke 18:14, improved: He who humbleth himself wants to be exalted."
102
"'Man always acts for the good:' We don't accuse nature of immorality when it sends us a thunderstorm, and makes us wet: why do we call the injurious man immoral? Because in the first case, we assume necessity, and in the second a voluntarily governing free will. But this distinction is in error. Furthermore, even intentional injury is not called immoral in all circumstances: without hesitating, we intentionally kill a gnat, for example, simply because we do not like its buzz; we intentionally punish the criminal and do him harm, to protect ourselves and society. In the first case it is the individual who does harm intentionally, for self-preservation or simply to avoid discomfort; in the second case, the state does the harm. All morality allows the intentional infliction of harm for self defense; that is, when it is a matter of self-preservation! But these two points of view are sufficient to explain all evil acts which men practice against other men; man wants to get pleasure or resist unpleasure; in some sense it is always a matter of self-preservation. Socrates and Plato are right: whatever man does, he always acts for the good; that is, in a way that seems to him good (useful) according to the degree of his intellect, the prevailing measure of his rationality."
There are so many more passages that I underlined and that I deemed worth sharing. However, if I were to share all of my favorite passages, I might as well copy the entire book!
鈥淗uman, All Too Human鈥� is a collection of 638 aphorisms divided into nine categories in which Nietzsche reveals his observations of human nature and exposes common misunderstandings humans have regarding philosophy, religion, art, morality, society, relationships, men and women.
The book is divided into nine sections: 1) "Of First and Last Things," which deals primarily with ontology, epistemology, and miscellaneous metaphysical concepts. 2) "On the History of Moral Feelings," in which the author analyses the emotions and conditions that lead to the inventions and vacillations of morals and man-made rules in the social contract. 3) "Religious Life," in which he describes the different mental states and emotions revolving the human predisposition to inventing deities. 4) "From the Soul of Artists and Writers," in which he cynically critiques the so-called primitive euphoric states that artists and lovers of the arts undergo in this realm. 5) "Signs of Higher and Lower Culture," in which he defines and speculates on the two. 6) "Man In Society," in which he conducts further speculation of man in the social contract. 7) "Woman and Child," which is a collection of aphorisms that relate to the subject of relationships, marriage, and progeny. 8) "A Look At The State," in which Nietzsche describes his views on politics and power. Last but not least, 9) "Man Alone With Himself," in which he meditates and exposes man鈥檚 nature as an individual.
One of my favorite parts of the book is found in the first section and it is passage number two. In this passage, Nietzsche states that the congenital defect of the philosopher is a lack of historical sense. Nietzsche states that 鈥�Everything the philosopher asserts is basically no more than a statement about man within a very limited time span鈥�. They will not understand that man has evolved, that the faculty of knowledge has also evolved, while some of them even permit themselves to spin the whole world from out of this faculty of knowledge鈥�. The philosopher sees 鈥榠nsticts鈥� in present-day man, and assumes that they belong to the unchangeable facts of human nature, that they can, to that extent, provide a key to the understanding of the world in general. This entire teleology is predicated on the ability to speak about man of the last four thousand years as if he were eternal, the natural direction of all things in the world from the beginning. But everything has evolved; there are no eternal facts, nor are there any absolute truths. Thus historical philosophizing is necessary henceforth, and the virtue of modesty as well.鈥� This is very significant not only to the entire branch of metaphysics, but also as an introduction to the book because Nietzsche admits that in the human condition that he has in common with the rest of us, even the most seemingly insightful speculations are based only on what we can see of the iceberg鈥攏amely, only about as far back as four thousand years from which we have found some evidence. The rest of our history is merely suspicion and nobody can possibly ascertain what the behaviors and thoughts were back then. Worse even, that most people do not even study the history that is available to us, and judge everything based on the even shorter time span that they know--- which can be a couple of centuries, or not even that; the simple-minded unread judge only by their own time period. In conclusion to this realization, one must accept that there are no absolute truths, for the 鈥渢ruths鈥� do not last more than a few centuries, at most. They always change along with human whim and evolution of the mind and taste.
One of my favorite sections is the last one, "Man Alone With Himself," because Nietzsche provides insightful musings on the natural state of the individual and his motives, psychology, etc. Some of my favorite passages are as follows:
483
"Enemies of truth: Convictions are more dangerous enemies of truth than lies."
484
"Topsy turvy world: We criticize a thinker more sharply when he proposes a tenet that disagreeable to us; and yet it would be more reasonable to do this when we find his tenet agreeable."
489
"Not too deep: People who comprehend a matter in all its depth seldom remain true to it forever. For they have brought its depths to the light; and then there is always much to see about it that is bad."
490
"Idealists' delusion: All idealists imagine that the causes they serve are significantly better than the other causes in the world; they do not want to believe that if their cause is to flourish at all, it needs exactly the same foul-smelling manure that all other human undertakings require."
492
"The right profession: Men seldom endure a profession if they do not believe or persuade themselves that it is basically more important than all others. Women do the same with their lovers."
509
"Everyone superior in one thing: In civilized circumstances, everyone feels superior to everyone else in at least one way; this is the basis of the general goodwill, inasmuch as everyone is someone who, under certain conditions, can be of help, and need therefore feel no shame in allowing himself to be helped."
537
"Value of a profession: A profession makes us thoughtless: therein lies its greatest blessing. For it is a bulwark, behind which we are allowed to withdraw when qualms and worries of a general kind attack us."
599
"The age of arrogance: The true period of arrogance for talented men comes between their twenty-sixth and thirtieth year; it is the time of first ripeness, with a good bit of sourness still remaining. On the basis of what one feels inside himself, one demands from other people, who see little or nothing of it, respect and humility; and because these are not at first forthcoming, one takes vengeance with a glance, an arrogant gesture, or a tone of voice. This a fine ear and eye will recognize in all the products of those years, be their poems, philosophies, or paintings and music. Older, experienced men smile about it, and remember with emotion beautiful time of life, in which one is angry at his lot of having to be so much and seem so little. Later, one really seems to be more-- but the faith in being much has been lost, unless one remain throughout his life vanity's hopeless fool."
I enjoyed aphorisms from many other sections as well.
From 18
"The first stage of logic is judgment, whose essence consists, as the best logicians have determined, in belief. All belief is based on the feeling of pleasure or pain in relation to the feeling subject. A new, third feeling as the result of two preceding feelings is judgment in its lowest form."
From 70
"How is it that every execution offends us more than a murder? Is it the coldness of the judges, the painful preparations, the understanding that a man is here being used as a means to deter others. For guilt is not being punished, even if there were guilt; guilt lies in the educators, the parents, the environment, in us, not in the murderer-- I am talking about the motivating circumstances.
87
"Luke 18:14, improved: He who humbleth himself wants to be exalted."
102
"'Man always acts for the good:' We don't accuse nature of immorality when it sends us a thunderstorm, and makes us wet: why do we call the injurious man immoral? Because in the first case, we assume necessity, and in the second a voluntarily governing free will. But this distinction is in error. Furthermore, even intentional injury is not called immoral in all circumstances: without hesitating, we intentionally kill a gnat, for example, simply because we do not like its buzz; we intentionally punish the criminal and do him harm, to protect ourselves and society. In the first case it is the individual who does harm intentionally, for self-preservation or simply to avoid discomfort; in the second case, the state does the harm. All morality allows the intentional infliction of harm for self defense; that is, when it is a matter of self-preservation! But these two points of view are sufficient to explain all evil acts which men practice against other men; man wants to get pleasure or resist unpleasure; in some sense it is always a matter of self-preservation. Socrates and Plato are right: whatever man does, he always acts for the good; that is, in a way that seems to him good (useful) according to the degree of his intellect, the prevailing measure of his rationality."
There are so many more passages that I underlined and that I deemed worth sharing. However, if I were to share all of my favorite passages, I might as well copy the entire book!
April 22, 2022
袧邪蟹胁邪薪懈械 褋芯芯褌胁械褌褋褌胁褍械褌 褋芯写械褉卸邪薪懈褞 - 638 褎懈谢芯褋芯褎褋泻芯-锌褋懈褏芯谢芯谐懈褔械褋泻懈褏 屑褘褋谢械泄, 芦邪褎芯褉懈蟹屑芯胁 卸懈褌械泄褋泻芯泄 屑褍写褉芯褋褌懈禄 芯 锌褉懈褉芯写械 褔械谢芯胁械泻邪, 械谐芯 褋褍褖薪芯褋褌懈, 褋褍褖薪芯褋褌懈 锌芯薪褟褌懈泄, 褋胁褟蟹邪薪薪褘褏 褋 褔械谢芯胁械泻芯屑, 懈褏 锌褉芯懈褋褏芯卸写械薪懈懈. 袘芯谢褜褕芯械 胁薪懈屑邪薪懈械 芯薪 褍写械谢褟械褌 褋薪褍 懈 褋褔懈褌邪械褌, 褔褌芯 懈蟹 褋薪芯胁懈写械薪懈泄 锌褉芯懈蟹芯褕谢懈 锌芯薪褟褌懈褟 写褍褏, 写褍褕邪, 懈 写邪卸械 斜芯谐. 小芯谐谢邪褕褍褋褜 褋 械谐芯 屑薪械薪懈械屑, 褔褌芯 薪邪写械卸写邪 鈥� 褏褍写褕械械 懈蟹 蟹芯谢, 锌芯褋泻芯谢褜泻褍 芯薪邪 锌褉芯写谢褟械褌 屑褍褔械薪懈褟 薪邪写械褞褖械谐芯褋褟.
袙 褝褌芯屑 锌褉芯懈蟹胁械写械薪懈懈 懈写械褌 褉邪蟹斜芯褉 锌褉邪泻褌懈褔械褋泻懈 胁褋械褏 褋褌芯褉芯薪 卸懈蟹薪懈 褔械谢芯胁械泻邪, 写芯斜褉邪 懈 蟹谢邪, 褏芯褉芯褕械谐芯 懈 锌谢芯褏芯谐芯.
袥褞斜芯锌褘褌薪芯, 褔褌芯 泻褉懈褌械褉懈械屑 褏芯褉芯褕械褋褌懈/薪械褏芯褉芯褕械褋褌懈 褟胁谢褟械褌褋褟 薪褉邪胁褋褌胁械薪薪芯褋褌褜/斜械蟹薪褉邪胁褋褌胁械薪薪芯褋褌褜. 袗 薪褉邪胁褋褌胁械薪薪芯褋褌褜 锌褉芯懈褋褏芯写懈褌 芯褌 芯斜褘褔邪褟. 袧邪锌褉懈屑械褉, 褍 写褉械胁薪懈褏 谐褉械泻芯胁 屑褖械薪懈械 斜褘谢芯 胁 芯斜褘褔邪械, 懈 褏芯褉芯褕懈泄 褔械谢芯胁械泻 褋谢械写褍械褌 芯斜褘褔邪褞, 薪械蟹邪胁懈褋懈屑芯 芯褌 褌芯谐芯, 泻邪泻 懈 锌芯褔械屑褍 胁芯蟹薪懈泻 芯斜褘褔邪泄. 啸芯褉芯褕懈械 谢褞写懈 鈥� 泻邪褋褌邪, 锌谢芯褏懈械 谢褞写懈 鈥� 屑邪褋褋邪. 袪邪蟹薪懈褑邪 胁 褋胁褟蟹邪薪薪芯褋褌懈 泻芯褉锌芯褉邪褌懈胁薪褘屑 褔褍胁褋褌胁芯屑. 袙 褋胁芯懈褏 褉邪蟹屑褘褕谢械薪懈褟褏 袧懈褑褕械 蟹邪写邪械褌褋褟 胁芯锌褉芯褋芯屑: 芦 袧械谢褜蟹褟 谢懈 锌械褉械胁械褉薪褍褌褜 胁褋械 褑械薪薪芯褋褌懈? 袠, 屑芯卸械褌 斜褘褌褜, 写芯斜褉芯 械褋褌褜 蟹谢芯? 袗 袘芯谐 鈥� 胁褘写褍屑泻邪 懈 褍褏懈褖褉械薪懈械 写褜褟胁芯谢邪? 袠, 屑芯卸械褌 斜褘褌褜, 胁 锌芯褋谢械写薪械泄 褋胁芯械泄 芯褋薪芯胁械 胁褋械 谢芯卸薪芯?禄
小 泻邪卸写褘屑 锌褍薪泻褌芯屑 袧懈褑褕械 锌褉芯写胁懈谐邪械褌褋褟 锌芯 胁褋械屑 邪褋锌械泻褌邪屑 褔械谢芯胁械褔械褋泻芯谐芯 斜褘褌懈褟 鈥� 懈褋泻褍褋褋褌胁芯, 褉械谢懈谐懈褟, 屑芯褉邪谢褜, 锌芯谢懈褌懈泻邪, 芯斜褖械褋褌胁芯, 屑褍卸褔懈薪邪, 卸械薪褖懈薪邪, 斜褉邪泻. 效懈褌邪褌械谢褞 锌褉懈写械褌褋褟 褋邪屑芯屑褍 褉械褕邪褌褜, 胁 褔械屑 锌褉邪胁, 胁 褔械屑 薪械锌褉邪胁 袧懈褑褕械.
袙 褝褌芯屑 锌褉芯懈蟹胁械写械薪懈懈 懈写械褌 褉邪蟹斜芯褉 锌褉邪泻褌懈褔械褋泻懈 胁褋械褏 褋褌芯褉芯薪 卸懈蟹薪懈 褔械谢芯胁械泻邪, 写芯斜褉邪 懈 蟹谢邪, 褏芯褉芯褕械谐芯 懈 锌谢芯褏芯谐芯.
袥褞斜芯锌褘褌薪芯, 褔褌芯 泻褉懈褌械褉懈械屑 褏芯褉芯褕械褋褌懈/薪械褏芯褉芯褕械褋褌懈 褟胁谢褟械褌褋褟 薪褉邪胁褋褌胁械薪薪芯褋褌褜/斜械蟹薪褉邪胁褋褌胁械薪薪芯褋褌褜. 袗 薪褉邪胁褋褌胁械薪薪芯褋褌褜 锌褉芯懈褋褏芯写懈褌 芯褌 芯斜褘褔邪褟. 袧邪锌褉懈屑械褉, 褍 写褉械胁薪懈褏 谐褉械泻芯胁 屑褖械薪懈械 斜褘谢芯 胁 芯斜褘褔邪械, 懈 褏芯褉芯褕懈泄 褔械谢芯胁械泻 褋谢械写褍械褌 芯斜褘褔邪褞, 薪械蟹邪胁懈褋懈屑芯 芯褌 褌芯谐芯, 泻邪泻 懈 锌芯褔械屑褍 胁芯蟹薪懈泻 芯斜褘褔邪泄. 啸芯褉芯褕懈械 谢褞写懈 鈥� 泻邪褋褌邪, 锌谢芯褏懈械 谢褞写懈 鈥� 屑邪褋褋邪. 袪邪蟹薪懈褑邪 胁 褋胁褟蟹邪薪薪芯褋褌懈 泻芯褉锌芯褉邪褌懈胁薪褘屑 褔褍胁褋褌胁芯屑. 袙 褋胁芯懈褏 褉邪蟹屑褘褕谢械薪懈褟褏 袧懈褑褕械 蟹邪写邪械褌褋褟 胁芯锌褉芯褋芯屑: 芦 袧械谢褜蟹褟 谢懈 锌械褉械胁械褉薪褍褌褜 胁褋械 褑械薪薪芯褋褌懈? 袠, 屑芯卸械褌 斜褘褌褜, 写芯斜褉芯 械褋褌褜 蟹谢芯? 袗 袘芯谐 鈥� 胁褘写褍屑泻邪 懈 褍褏懈褖褉械薪懈械 写褜褟胁芯谢邪? 袠, 屑芯卸械褌 斜褘褌褜, 胁 锌芯褋谢械写薪械泄 褋胁芯械泄 芯褋薪芯胁械 胁褋械 谢芯卸薪芯?禄
小 泻邪卸写褘屑 锌褍薪泻褌芯屑 袧懈褑褕械 锌褉芯写胁懈谐邪械褌褋褟 锌芯 胁褋械屑 邪褋锌械泻褌邪屑 褔械谢芯胁械褔械褋泻芯谐芯 斜褘褌懈褟 鈥� 懈褋泻褍褋褋褌胁芯, 褉械谢懈谐懈褟, 屑芯褉邪谢褜, 锌芯谢懈褌懈泻邪, 芯斜褖械褋褌胁芯, 屑褍卸褔懈薪邪, 卸械薪褖懈薪邪, 斜褉邪泻. 效懈褌邪褌械谢褞 锌褉懈写械褌褋褟 褋邪屑芯屑褍 褉械褕邪褌褜, 胁 褔械屑 锌褉邪胁, 胁 褔械屑 薪械锌褉邪胁 袧懈褑褕械.
July 4, 2010
Though I really enjoyed this book and love studying the works of Nietzsche, Sartre, and others, I'm reminded of a quote recently use on the Daily Show: "I was once a college sophomore, too".
Quoting this book or carrying it around with you on the bus on your way to work doesn't necessarily transform you into someone with deep, cutting insight into our existentialist situation...nor does it make you the "overman". Remember: We all took the same PHIL 101 classes;)
Quoting this book or carrying it around with you on the bus on your way to work doesn't necessarily transform you into someone with deep, cutting insight into our existentialist situation...nor does it make you the "overman". Remember: We all took the same PHIL 101 classes;)
July 12, 2018
讴鬲丕亘 禺賵亘鈥屫臂� 賲蹖鈥屫ㄙ堌� 丕诏乇 禺賵亘 鬲乇噩賲賴 賲蹖鈥屫簇�.
October 3, 2019
螤位慰蠉蟽喂伪 胃蔚渭伪蟿慰位慰纬委伪 蟺慰蠀 魏伪位蠉蟺蟿蔚喂 魏维胃蔚 蟺蟿蠀蠂萎 蟿畏蟼 伪谓胃蟻蠋蟺喂谓畏蟼 蠉蟺伪蟻尉畏蟼, 纬蟻伪渭渭苇谓慰 渭蔚 苇谓伪 伪蟻魏蔚蟿维 蟺蟻慰蟽蠅蟺喂魏蠈 螡喂蟿蟽蔚蠆魏蠈 蠉蠁慰蟼.
螤蟻维纬渭伪蟿喂, 蔚委谓伪喂 苇谓伪 螒谓胃蟻蠋蟺喂谓慰, 蟺维蟻伪 蟺慰位蠉 螒谓胃蟻蠋蟺喂谓慰, 尾喂尾位委慰.
螤蟻维纬渭伪蟿喂, 蔚委谓伪喂 苇谓伪 螒谓胃蟻蠋蟺喂谓慰, 蟺维蟻伪 蟺慰位蠉 螒谓胃蟻蠋蟺喂谓慰, 尾喂尾位委慰.
September 18, 2022
賵賯鬲蹖 讴鬲丕亘 賴丕蹖 賳蹖趩賴 乇賵 賲蹖禺賵賳蹖貙 賲丿丕賲 丕夭 禺賵丿鬲 蹖讴 爻賵丕賱 乇賵 賲蹖倬乇爻蹖. 賳賵蹖爻賳丿賴 趩噩賵乇蹖 丕蹖賳 丨噩賲 丕夭 丕胤賱丕毓丕鬲 賵 賳鬲蹖噩賴 诏蹖乇蹖 賴丕蹖 丿乇爻鬲 賵 賲賳胤賯蹖 乇賵 鬲賵 丕賵賳 丿賵乇丕賳 丿丕卮鬲賴 責!責
賵賱蹖 丕賳氐丕賮丕 亘乇丕蹖 卮禺氐 賲賳 賲胤丕賱毓賴 丕孬丕乇 賳蹖趩賴 禺蹖賱蹖 爻禺鬲 賵 賵賯鬲诏蹖乇賴.
賵賱蹖 丕賳氐丕賮丕 亘乇丕蹖 卮禺氐 賲賳 賲胤丕賱毓賴 丕孬丕乇 賳蹖趩賴 禺蹖賱蹖 爻禺鬲 賵 賵賯鬲诏蹖乇賴.
August 27, 2018
Za拧to si tako mudar? Za拧to pi拧e拧 tako dobre knjige?
Iako nekih 拧estotinjak strana, za nekoga to mo啪da mo啪e da bude bolno i da ka啪e: kako 膰u ja ovo da 膷itam? Ali zaista to nije tako. Ako je zadatak filozofije da vas razo膷ara na jedan fin na膷in onda Ni膷e to suvi拧e dobro radi. Njegovo pisanje je vulkan koji uspaljuje 膷ovjeka do te mjere da on ne mo啪e mirno da sjedi posle pro膷itanog. Svaki aforizam ima neku svoju spoznaju i vedrinu. Njegovi aforizmi su talasi koji ushi膰uju i zavode. Ova knjiga sadr啪i 膷itavo breme 膷ovje膷anstva koje Ni膷e nastoji da razobli膷i, upita, kritikuje polaze膰i od porodice, dr啪ave, nauke, individualnog samoprevla膽ivanja i umjetnosti. Karakteristi膷no je 拧to Ni膷e ne pi拧e sistemski, pa tako svako dobije neku svoju paralelu (sliku) o onome, o ne膷emu. Zaista se nemogu膰e ne nasmijati nekim njegovim o拧troumnim dosjetkama. Iako napisano prije ne拧to vi拧e od sto godina tu je pored vas, va拧a sjenka. Sjenka koja ne truli.
Iako nekih 拧estotinjak strana, za nekoga to mo啪da mo啪e da bude bolno i da ka啪e: kako 膰u ja ovo da 膷itam? Ali zaista to nije tako. Ako je zadatak filozofije da vas razo膷ara na jedan fin na膷in onda Ni膷e to suvi拧e dobro radi. Njegovo pisanje je vulkan koji uspaljuje 膷ovjeka do te mjere da on ne mo啪e mirno da sjedi posle pro膷itanog. Svaki aforizam ima neku svoju spoznaju i vedrinu. Njegovi aforizmi su talasi koji ushi膰uju i zavode. Ova knjiga sadr啪i 膷itavo breme 膷ovje膷anstva koje Ni膷e nastoji da razobli膷i, upita, kritikuje polaze膰i od porodice, dr啪ave, nauke, individualnog samoprevla膽ivanja i umjetnosti. Karakteristi膷no je 拧to Ni膷e ne pi拧e sistemski, pa tako svako dobije neku svoju paralelu (sliku) o onome, o ne膷emu. Zaista se nemogu膰e ne nasmijati nekim njegovim o拧troumnim dosjetkama. Iako napisano prije ne拧to vi拧e od sto godina tu je pored vas, va拧a sjenka. Sjenka koja ne truli.
June 7, 2017
I am still not certain it is really possible in this culture to become--or perhaps remain a free spirit. In the oppressive expectations of a world that requires conformity for sustinence may well be a kind of caging we may never escape. We must be always worried our expression of spirit is too unleashed, too sexual, too ethnic, too loud, too inspired--too free for everyone who is not. Nothing scarier than someone who is who and what she (or he) is with no apologies for it to those who are uncomfortable in their own skins.
Still Nietzsche's treatise is on my must read list for all who wish to be truly human.
Still Nietzsche's treatise is on my must read list for all who wish to be truly human.
August 5, 2023
螤慰位蠉 魏伪位蠈!
May 11, 2019
The people no doubt possess something that might be called an artistic need, but it is small and cheap to satisfy. The refuse of art is at bottom all that is required: we should honestly admit that to ourselves. Just consider, for instance, the kind of songs and tunes the most vigorous, soundest and most naive strata of our populace nowadays take true delight in, dwelling among shepherds, cowherds, farmers, huntsmen, soldiers, seamen, and then supply yourself with an answer. And in the small town, in precisely the homes that are the seat of those civic virtues inherited from of old, do they not love, indeed dote on the very worst music in any way produced today? Whoever talks of a profound need for art, of an unfilled desire for art, on the part of the people as it is, is either raving or lying . . . Nowadays it is only in exceptional men that there exists an artistic need of an exalted kind. (2.1.169)
Active men are generally wanting in the higher activity: I mean that of the individual. They are active as officials, businessmen, scholars, that is to say as generic creatures, but not as distinct individual and unique human beings; in this regard they are lazy. 鈥擨t is the misfortune of the active that their activity is always a little irrational. One ought not to ask the cash-amassing banker, for example, what the purpose of his restless activity is: it is irrational. The active roll as the stone rolls, in obedience to the stupidity of the laws of mechanics鈥擜s at all times, so now too, men are divided into the slaves and the free; for he who does not have two-thirds of his day to himself is a slave, let him be what he may otherwise: statesman, businessman, official, scholar. (1.283)
__________
If someone obstinately and for a long time wants to appear something it is in the end hard for him to be anything else. The profession of almost every man, even that of the artist, begins with hypocrisy, with an imitation from without, with a copying of what is most effective. He who is always wearing a mask of friendly countenance must finally acquire a power over benevolent moods without which the impression of friendliness cannot be obtained鈥攁nd finally these acquire power over him, he is benevolent. (1.51)
There is one thing one has to have: either a cheerful disposition by nature or a disposition made cheerful by art and knowledge. (1.486)
__________
Drunk with the odour of blossoms. (1.29)
While there may be much talk about people, there is none at all about man. (1.35)
No one is accountable for his deeds, no one for his nature; to judge is the same thing as to be unjust. This also applies when the individual judges himself. The proposition is as clear as daylight, and yet here everyone prefers to retreat back into the shadows and untruth: from fear of the consequences. (1.39)
One can promise actions but not feelings; for the latter are involuntary. He who promises someone he will always love him or always hate him or always be faithful to him, promises something that does not reside in his power. (1.58)
There are not a few people (perhaps it is even most people) who, in order to maintain in themselves a sense of self-respect and a certain efficiency in action, are obliged to disparage and diminish in their minds all the other people they know. (1.63)
Vanity enriches.鈥擧ow poor the human spirit would be without vanity! (1.79)
Men are not ashamed of thinking something dirty, but they are when they imagine they are credited with this dirty thought. (1.84)
Socrates and Plato are right: whatever man does he always does the good, that is to say: that which seems to him good (useful) according to the relative degree of his intellect, the measure of his rationality. (1.102)
At the sight of a waterfall we think we see in the countless carvings, twisting, and breaking of the waves capriciousness and freedom of will; but everything here is necessary, every motion mathematically calculable. So it is too in the case of human actions; if one were all-knowing, one would be able to calculate every individual action, likewise every advance in knowledge, every error, every piece of wickedness. The actor himself, to be sure, is fixed in the illusion of free will; if for one moment the wheel of the world were to stand still, and there were an all-knowing, calculating intelligence there to make use of this pause, it could narrate the future of every creature to the remotest ages and describe every track along which this wheel had yet to roll. The actor鈥檚 description regarding himself, the assumption of free-will, is itself part of the mechanism it would have to compute. (1.106)
It is easier to relinquish a desire altogether than enjoy it in moderation. (1.139)
We all think that a work of art, an artist, is proved to be of high quality if it seizes hold on us and profoundly moves us. But for this to be so our own high quality in judgement and sensibility would first have to have been proved. (1.161)
The reader and the author often fail to understand one another because the author knows his theme too well and almost finds it boring, so that he dispenses with the examples and illustrations of which he knows hundreds; the reader, however, is unfamiliar with the subject and can easily find it ill-established if examples and illustrations are withheld from him. (1.202)
One can clearly observe this decline from decade to decade if one keeps an eye on the public behaviour, which is plainly growing more and more plebeian. (1.250)
Why is knowledge, the element of the scholar and philosopher, associated with pleasure? Firstly and above all, because one here becomes conscious of one鈥檚 strength; for the same reason, that is to say, that gymnastic exercises are pleasurably even when there are no spectators. Secondly, because in the course of acquiring knowledge one goes beyond former conceptions and their advocates and is victor over them, or at least believes oneself to be., Thirdly, because through a new piece of knowledge, however small, we become superior to all and feel ourselves as the only ones who in this matter know aright., These three causes of pleasure are the most important, though there are many other subsidiary causes, according to the nature of the man who acquires knowledge. (1.252)
The value of having for a time rigorously pursued a rigorous science does not derive precisely from the results obtained from it: for in relation to the ocean of things worth knowing these will be a mere vanishing droplet. But there will eventuate an increase in energy, in reasoning capacity, in toughness of endurance; one will have learned how to achieve an objective by the appropriate means. To this extent it is invaluable, with regard to everything one will afterwards do, once to have been a man of science. (1.256)
Men overvalue everything big and conspicuous. (1.260)
He who has furnished his instrument with only two strings鈥攍ike the scholars, who apart from the drive to knowledge have only an acquired religious drive鈥攃annot understand those men who are able to play on more strings than two. It lies in the nature of higher, many-stringed culture that it should always be falsely interpreted by the lower; as happens, for example, when art is counted a disguised form of religiousness. Indeed, people who are only religious understand even science as a seeking on the part of the religious feeling, just as the deaf-and-dumb do not know what music is if it is not visible movement. (1.281)
Epictetus, Seneca, and Plutarch are little read now, that work and industry鈥攆ormerly adherents of the great goddess health鈥攕ometimes seem to rage like an epidemic. Because time for thinking and quietness in thinking are lacking, one no longer ponders deviant views: one contents oneself with hating them. (1.282)
We quite often encounter copies of significant men; and, as also in the case of paintings, most people prefer the copies to the originals. (1.294)
When entering into a marriage one ought to ask oneself: do you believe you are going to enjoy talking with this woman up into your old age? Everything else in marriage is transitory, but most of the time you are together will be devoted to conversation. (1.406)
If one sets aside the demands of custom for a moment, one might very well consider whether nature and reason do not dictate that a man ought to have two marriages, perhaps in the following form. At first, at the age of twenty-two, he would marry a girl older than him who is intellectually and morally his superior and who can lead him through the perils of the twenties (ambition, hatred, self-contempt, passions of all kinds). Later, her love would pass over wholly into the motherly, and she would not merely endure it but actively encourage it if, in his thirties, the man should enter into an alliance with a young girl whose education he would himself take in hand鈥擣or the twenties marriage is a necessary institution, for the thirties a useful but not a necessary one: in later life it is often harmful and promotes the spiritual retrogression of the man. (1.421)
. . . broadens his egoism in respect of duration and enables him seriously to pursue objectives that transcend his individual lifespan. (1.455)
That we place more value on satisfaction of vanity than on any other form of well-being (security, accommodation, pleasure of all kinds) is demonstrated to a ludicrous degree in the act that, quite apart from any political reasons, everyone desires the abolition of slavery and abominates the idea of reducing people to this condition: whereas everyone must at the same time realize that slaves live in every respect more happily and in greater security than the modern worker, and that the work done by slaves is very little work compared with that done by the 鈥榳orker鈥�. One protests in the name of 鈥榟uman dignity鈥�: but that, expressed more simply, is that precious vanity which feels being unequal, being publicly rated lower, as the hardest lot. 鈥� The Cynic thinks differently, because he despises honour: 鈥� and thus Diogenes was for a time a slave and private tutor. (1.457)
He who directs his passion upon causes (the sciences, the common weal, cultural interests, the arts) deprives his passion for people of much of its fire. (1.487)
Young people love what is strange and interesting, regardless of whether it is true or false. More mature spirits love in truth that which is strange and interesting in it. Heads fully mature, finally, love truth also where it appears plain and simple and is boring to ordinary people: they have noticed that truth is accustomed to impart its highest spiritual possessions with an air of simplicity. (1.609)
The tone in which young people speak, praise, blame, poeticise displeases their elders because it is too loud and yet at the same time hollow and indistinct, like a sound in a vaunt that acquires such volume through the emptiness surrounding it: for most of what young people think does not proceed from the abundance of their own nature but is a resonance and echo of what has been thought, said praised, and blamed in their presence. (1.613)
Belief in truth begins with doubt as to all truths believed hitherto. (2.1.20)
At all times arrogance has rightly been designated the 鈥榲ice of the intellectual鈥欌€攜et without the motive power of this vice truth and the respect accorded to it would be miserable accommodated on this earth. (2.1.26)
Farce of many of the industrious.鈥擳hrough an excess of exertion they gain for themselves time, and afterwards have no idea what to do with it except to count the hours until is has expired. (2.1.47)
Every good book is written for a definite reader and those like him, and for just this reason will be viewed unfavourably by all other readers, the great majority: which is why its reputation rests on a narrow basis and can be erected only slowly鈥擳he mediocre and bad book is so because it tries to please many and does please them. (2.1.158)
They themselves are not educated: how should they be able to educate? (2.1.181)
We can distinguish five grades of traveller: those of the first and lowest grade are those who travel and, instead of seeing, are themselves seen鈥攖hey are as though blind; next come those who actually see the world; the third experience something as a consequence of what they have seen; the fourth absorb into themselves what they have experienced and bear it away with them; lastly there re a few men of the highest energy whom after they have experienced and absorbed all they have seen, necessarily have to body it forth again out of themselves in works and actions as soon as they have returned home鈥擨t is like these five species of traveller that all men travel through the whole journey of life, the lowest purely passive, the highest those who transform into action and exhaust everything they experience. (2.1.228)
Of him who surrenders himself to events there remains less and less. (2.1.315)
What significance can we then accord the press as it is now, with its daily expenses diture of lung power on exclaiming, deafening, inciting, shocling鈥攊s it anything more than the permanent false alarm that leads ears and senses off in the wrong direction? (2.1.321)
The bad acquires esteem by being imitated, the good loses it鈥攅specially in art. (2.1.381)
We possess the conscience of an industrious age: and this conscience does not permit us to bestow our best hours and mornings on art, however grand and worthy this art may be,. To us art counts as a leisure, a recreational activity: we devote to it the remnants of our time and energies. (2.2.170)
A little garden, figs, little cheeses and in addition three or four good friends鈥攖hese were the sensual pleasures of Epicurus. (2.2.192)
An excellent quotation can annihilate entire pages, indeed an entire book, in that it warns the reader and seems to cry out to him: 鈥楤eware, I am the jewel and around me there is lead, pallid, ignominious lead!鈥� Every word, every idea, wants to dwell only in its own company: that is the moral of high style. (2.2.111)
July 1, 2022
Re-read: Jan 26-Feb 4, 2017
This would not be among my top choices if I were looking through Nietzsche's works for a beach read--for that, I would want a copy of , or . No, this one I see as something you might read on the commuter train to work or during your lunch break or in that quiet that forms when the party's over and everyone has gone home.
Nor do I think this book is the best introduction to Nietzsche's work. A number of themes closely associated with Nietzsche's thought, such as the , and even the concept of the Ubermensch emerge from his discussion in Human, All Too Human, but here they often appear to be in a looser and more rudimentary form, whereas in his later books the same concepts seem much more fully thought out, and more effectively expressed.
As with many of his other books, here Nietzsche's thought might be termed "post-metaphysical." That is, in terms of his philosophical argumentation in Human, All Too Human, Nietzsche does not stoop to disproving metaphysics, but assumes that it has already been disproven, and that this is the case for his reader as well.
In , Nietzsche writes "It has gradually become clear to me what every great philosophy up till now has consisted of--namely, the confession of its originator, and a species of involuntary and unconscious autobiography..." This seems particularly fitting with regard to Human, All Too Human, which, as Marion Faber's introduction points out, was written while Nietzsche was breaking with , with ian philosophy, and as he had taken up residence with a friend, psychologist . Each of these concerns are reflected in the book, which includes aphorisms explicitly attacking Schopenhauer, others implicitly attacking Wagner, and still others in which Nietzsche comments on Ree's and on the science of psychology in general.
Acquired 1999
The Word, Montreal, Quebec
This would not be among my top choices if I were looking through Nietzsche's works for a beach read--for that, I would want a copy of , or . No, this one I see as something you might read on the commuter train to work or during your lunch break or in that quiet that forms when the party's over and everyone has gone home.
Nor do I think this book is the best introduction to Nietzsche's work. A number of themes closely associated with Nietzsche's thought, such as the , and even the concept of the Ubermensch emerge from his discussion in Human, All Too Human, but here they often appear to be in a looser and more rudimentary form, whereas in his later books the same concepts seem much more fully thought out, and more effectively expressed.
As with many of his other books, here Nietzsche's thought might be termed "post-metaphysical." That is, in terms of his philosophical argumentation in Human, All Too Human, Nietzsche does not stoop to disproving metaphysics, but assumes that it has already been disproven, and that this is the case for his reader as well.
In , Nietzsche writes "It has gradually become clear to me what every great philosophy up till now has consisted of--namely, the confession of its originator, and a species of involuntary and unconscious autobiography..." This seems particularly fitting with regard to Human, All Too Human, which, as Marion Faber's introduction points out, was written while Nietzsche was breaking with , with ian philosophy, and as he had taken up residence with a friend, psychologist . Each of these concerns are reflected in the book, which includes aphorisms explicitly attacking Schopenhauer, others implicitly attacking Wagner, and still others in which Nietzsche comments on Ree's and on the science of psychology in general.
Acquired 1999
The Word, Montreal, Quebec
January 3, 2013
A fun read for the iconoclastic teenager, as all teenagers should be - and, well, everybody else, too. Try to read the book without prejudice, or rather in spite of it, no: in conflict with it. And remember, as probably with all books, where and when it was written - long before the Nazis and the European World Wars, after the Enlightenment, at the end of Romanticism and the birth of Existentialism (loved Dostoevsky), 30 years after "The Origin of the Species", 100 years before The Satanic Verses.
A few ignorant Nazis may have liked him, decided to borrow some of his ideas (脺bermensch, will to power - which they clearly didn't get), but they also borrowed from Darwin and Hegel and a lot of other famous people. FYI, Nietzsche broke with his publisher because the publisher was anti-Semitic (not to mention Wagner), called on European powers to attack Germany, at one point ordered the Kaiser to be shot, and generally put out a literary riot (with the help - or hindrance - of a little syphilis).
He apparently liked to shock, to burst bubbles, to trash the favorite idols of his time, but not frivolously. The author of "The Gay Science" seems like a pretty somber dude. The famous "death of God" is really about the passing of an era, not the literal death of a supernatural being (that would be silly), but also an attack on an idea he sees as not just false, not just outmoded, but inferior. That's key - inferior because it holds people back, keeps us down, while the life-affirming "will to power" (ouch! watch out!) inspires us to rise above it all. Something like that. When he wrote this book Nietzsche thought Voltaire was the bee's knees (he may have been right: have you read "Candide"?), and maybe Voltaire would have enjoyed Nietzsche's irreverent dissing of the notion of 'free will' - we see, Nietzsche says, free will in all the waves and splashes of a waterfall when it's just the action of physical laws, and so are we.
There's poetry here, really - maybe sophomoric sometimes, but young people do write a lot of bad poetry that is still poetry. But this is fun stuff. A little wacky at times. (Hey, Fred, man, stay off that metaphysics!) But every teenager should read it.
By your 20's at least.
30's at the latest.
OK, it's probably never too late, but pretend to be a teenager when you do.
A few ignorant Nazis may have liked him, decided to borrow some of his ideas (脺bermensch, will to power - which they clearly didn't get), but they also borrowed from Darwin and Hegel and a lot of other famous people. FYI, Nietzsche broke with his publisher because the publisher was anti-Semitic (not to mention Wagner), called on European powers to attack Germany, at one point ordered the Kaiser to be shot, and generally put out a literary riot (with the help - or hindrance - of a little syphilis).
He apparently liked to shock, to burst bubbles, to trash the favorite idols of his time, but not frivolously. The author of "The Gay Science" seems like a pretty somber dude. The famous "death of God" is really about the passing of an era, not the literal death of a supernatural being (that would be silly), but also an attack on an idea he sees as not just false, not just outmoded, but inferior. That's key - inferior because it holds people back, keeps us down, while the life-affirming "will to power" (ouch! watch out!) inspires us to rise above it all. Something like that. When he wrote this book Nietzsche thought Voltaire was the bee's knees (he may have been right: have you read "Candide"?), and maybe Voltaire would have enjoyed Nietzsche's irreverent dissing of the notion of 'free will' - we see, Nietzsche says, free will in all the waves and splashes of a waterfall when it's just the action of physical laws, and so are we.
There's poetry here, really - maybe sophomoric sometimes, but young people do write a lot of bad poetry that is still poetry. But this is fun stuff. A little wacky at times. (Hey, Fred, man, stay off that metaphysics!) But every teenager should read it.
By your 20's at least.
30's at the latest.
OK, it's probably never too late, but pretend to be a teenager when you do.
October 15, 2024
賴匕賴 兀賵賱 賯乇丕亍丕鬲賷 賱賳賷鬲卮賴. 兀賳賴賷鬲 丕賱賰鬲丕亘 亘乇兀爻賺 賲丨賲賵賲 賵兀賴賲 賲丕 丕爻鬲賳鬲噩鬲賴 賲噩賲賱賸丕 賴賵 兀賳 丕賱賰鬲丕亘 丕賱噩賷丿 賷購賲賷賾夭 亘賳賯胤鬲丕賳貨 兀賵賱賸丕 兀賳賴 賷鬲胤賱亘 丕賱鬲兀賳賷 賵丕賱賵賯鬲貙 孬丕賳賷賸丕 兀賳賴 賷兀鬲賷 賰丕賱賰丕乇孬丞 賮賵賯 乇兀爻賰.. 賰丕乇孬丞 鬲睾賷賾乇 賲賮丕賴賷賲賰 丕賱鬲賷 賱胤丕賱賲丕 賰賳鬲 賲爻賱賾賲賸丕 亘氐丨鬲賴丕.
賱賰賵賳賷 噩丿賷丿 毓賱賶 丕賱賮賱爻賮丞貙 亘胤亘賷毓丞 丕賱丨丕賱 賲丕 丕爻鬲胤毓鬲 賮賴賲 賳氐賮 丕賱賰鬲丕亘 賱賰賳賾賷 兀賵氐賲賴 亘禺賲爻丞 兀賳噩賲 賱兀賳 賲丕 兀丿乇賰鬲賴 賲賳 丕賱賳氐賮 丕賱丌禺乇 賲丕 賰丕賳 鬲兀孬賷乇賴 賷爻賷乇賸丕 毓賱賶 賵毓賷賷 亘丕賱毓丕賱賲.
兀乇賶 兀賳 毓賱賶 賯丕乇卅 賴匕丕 丕賱賰鬲丕亘 廿毓丕丿丞 賯乇丕亍鬲賴 毓賱賶 賮鬲乇丕鬲 賲鬲亘丕毓丿丞 賱鬲賲丨賷氐賴 賵丕賱鬲賾賮賰乇 賮賷 噩賲賷毓 丕毓鬲賯丕丿丕鬲賴 亘賱丕 馗賱賲 兀賵 丕賳丨賷丕夭.
賱賰賵賳賷 噩丿賷丿 毓賱賶 丕賱賮賱爻賮丞貙 亘胤亘賷毓丞 丕賱丨丕賱 賲丕 丕爻鬲胤毓鬲 賮賴賲 賳氐賮 丕賱賰鬲丕亘 賱賰賳賾賷 兀賵氐賲賴 亘禺賲爻丞 兀賳噩賲 賱兀賳 賲丕 兀丿乇賰鬲賴 賲賳 丕賱賳氐賮 丕賱丌禺乇 賲丕 賰丕賳 鬲兀孬賷乇賴 賷爻賷乇賸丕 毓賱賶 賵毓賷賷 亘丕賱毓丕賱賲.
兀乇賶 兀賳 毓賱賶 賯丕乇卅 賴匕丕 丕賱賰鬲丕亘 廿毓丕丿丞 賯乇丕亍鬲賴 毓賱賶 賮鬲乇丕鬲 賲鬲亘丕毓丿丞 賱鬲賲丨賷氐賴 賵丕賱鬲賾賮賰乇 賮賷 噩賲賷毓 丕毓鬲賯丕丿丕鬲賴 亘賱丕 馗賱賲 兀賵 丕賳丨賷丕夭.
April 24, 2019
賱丕 兀丿乇賷 賴賱 賴賵 爻賵亍 丕賱鬲乇噩賲丞 兀賵 毓丿賲 鬲乇丕亘胤 丕賱兀賮賰丕乇 丕賱匕賷 賷噩毓賱 鬲賯賷賷賲賷 賱賴匕丕 丕賱賰鬲丕亘 賳噩賲鬲賷賳 亘丕賱丨丿 丕賱兀賯氐賶.
August 6, 2018
賳賵卮鬲賳 蹖讴 賳賯丿 亘乇丕蹖 趩賳蹖賳 讴鬲丕亘蹖 讴丕乇 亘爻蹖丕乇 丿卮賵丕乇蹖爻鬲. 趩賵賳 噩丿丕蹖 爻賳诏蹖賳蹖 亘丨孬貙 賲賵囟賵毓丕鬲 亘爻蹖丕乇 賲鬲毓丿丿蹖 賲胤乇丨 卮丿賴 丕賳丿 賵 賴乇讴丿丕賲 丕夭 趩賴丕乇氐丿 賵 丕賳丿蹖 诏夭蹖賳 诏賵蹖賴 噩丕蹖 亘丨孬 丿丕乇賳丿.
丕賲丕 亘賴 胤賵乇 讴賱 趩賳丿 賲賵乇丿 賴爻鬲 讴賴 丿乇 丕讴孬乇 賲亘丕丨孬 賲胤乇丨 賲蹖卮丿賳丿:
1.鬲賱丕卮 賵 讴賵卮卮 亘乇丕蹖 倬蹖卮乇賮鬲 賵 乇爻蹖丿賳 亘賴 丕賴丿丕賮 賵丕賱丕 賵 鬲亘丿蹖賱 卮丿賳 亘賴 丕賳爻丕賳 丌夭丕丿賴. 丕賲丕 丿乇 毓蹖賳 丨丕賱 讴丕乇 夭蹖丕丿 亘丿賵賳听 鬲賮讴乇 賵 讴丕乇 丕夭 乇賵蹖 丕噩亘丕乇 賯丕亘賱 鬲賯丿蹖乇 賳蹖爻鬲賳丿. 丿乇 噩丕蹖蹖 丕夭 讴鬲丕亘 賲蹖禺賵丕賳蹖賲 :賴乇丌賳讴爻 讴賴 丿賵 爻賵賲 賵賯鬲 禺賵丿 乇丕 亘賴 禺賵丿 丕禺鬲氐丕氐 賳丿賴丿 蹖讴 亘乇丿賴 丕爻鬲.
2.丿蹖賳 賴賳诏丕賲蹖 讴賴 鬲亘丿蹖賱 亘賴 賵爻蹖賱賴 卮賵丿 亘丿鬲乇蹖賳 丕鬲賮丕賯 丕爻鬲.
丿乇 賵丕賯毓 亘賴 丿賱蹖賱 丕蹖賳讴賴 賲乇丿賲 囟毓賮 賵 爻爻鬲蹖 賵 讴賲亘賵丿賴丕蹖 禺賵丿 乇丕 亘丕 丿蹖賳 鬲賵噩蹖賴 賲蹖讴賳賳丿 賵 蹖丕 丿賵賱鬲 賴丕 丕夭 丌賳 亘乇丕蹖 丨讴賵賲鬲 亘乇 賲乇丿賲 賵 乇丕囟蹖 賳诏賴 丿丕卮鬲賳卮丕賳 賴賳诏丕賲蹖 讴賴 丿賵賱鬲 賳丕讴丕乇丕賲丿 丕爻鬲 丕爻鬲賮丕丿賴 賲蹖鈥屭┵嗁嗀� 貨 丿蹖賳 賲蹖鈥屫堌з嗀� 丕孬乇丕鬲 賲賳賮蹖 夭蹖丕丿蹖 亘乇 丕賳爻丕賳 賴丕 亘賴 胤賵乇 禺丕氐 賵 毓丕賲 亘诏匕丕乇丿.
丕夭蹖賳 乇賵 賳蹖趩賴 賲蹖鈥屭堐屫� "丕賱讴賱 賵 賲爻蹖丨蹖鬲 丿賵 賲禺丿乇 亘夭乇诏 丕乇賵倬丕 賴爻鬲賳丿"听
賴賲趩賳蹖賳 丕诏乇 丿賯鬲 讴賳蹖賲 氐丨亘鬲 賴丕蹖 賳蹖趩賴 丿乇 賲賵乇丿 禺賵丿 丿蹖賳 賳蹖爻鬲 賵 亘蹖卮鬲乇 鬲賲乇讴夭卮 亘乇 爻賵丕爻鬲賮丕丿賴 丕賳爻丕賳 賴丕 丕夭 丌賳 丕爻鬲貙 賴賲丕賳胤賵乇 讴賴 丿乇 趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲 賲蹖鈥屭堐屫� "禺丿丕 賲乇丿賴 丕爻鬲 賵 賲丕 丌賳 乇丕 讴卮鬲蹖賲" 賵 噩賱賵鬲乇 亘丕 乇賮鬲丕乇 夭乇鬲卮鬲 丨鬲蹖 卮禺氐蹖鬲蹖 丕賵 乇丕 亘丕 賵噩賵丿 亘蹖 禺丿丕蹖蹖貙 亘丕 禺丿丕 鬲乇蹖賳 賮乇丿 賲蹖禺賵丕賳丿!听
賴賲趩賳蹖賳 丿蹖賳 乇丕 讴賳丕乇 诏匕丕卮鬲賳 亘丿賵賳 丕蹖賳讴賴 噩丕蹖诏夭蹖賳 賲賳丕爻亘蹖 亘乇丕蹖 丌賳 亘蹖丕亘蹖賲 丕卮鬲亘丕賴 亘夭乇诏蹖爻鬲. 賳蹖趩賴 鬲賵氐蹖賴 賲賷賰賳丿 讴賲 讴賲 丕夭 賴賳乇 賵 賮賱爻賮賴 讴賲讴 亘诏蹖乇蹖賲 鬲丕 丕爻鬲賮丕丿賴 賴丕蹖 睾賱胤 丿蹖賳 乇丕 噩丕蹖诏夭蹖賳 讴賳蹖賲.
3.夭賳: 賳蹖趩賴 賳夭丿 夭賳 賴丕 丕氐賱丕賸 賲丨亘賵亘 賳亘賵丿 賵 丕蹖賳 禺賵丿 賲蹖鬲賵丕賳丿 丿賱蹖賱 賲賵噩賴蹖 亘丕卮丿 亘乇丕蹖 丿蹖丿诏丕賴 囟丿 夭賳 丕賵 丿乇 讴鬲丕亘 賴丕蹖 賲禺鬲賱賮卮. 丕賲丕 噩丕賱亘 丕蹖賳噩丕爻鬲 丕賵 亘乇丕蹖 毓卮賯 賵 丿賵爻鬲蹖 丕乇夭卮 賯丕卅賱 亘賵丿.
4.賴賳乇: 賳蹖趩賴 亘賴 賴賳乇 賴賲 丿蹖丿 賲孬亘鬲蹖 賳丿丕乇丿 趩乇丕 讴賴 賲乇丿賲 乇丕 丕夭賵丕賯毓蹖鬲 丿賵乇 賲蹖讴賳丿 賵 丿乇 爻胤丨 賳诏賴 賲蹖鈥屫ж必� 賵 蹖丕 賴賳乇 乇丕 鬲亘丿蹖賱 亘賴 趩蹖夭蹖 賮乇丕夭賲蹖賳蹖 賵 亘夭乇诏 賲蹖鈥屭┵嗁嗀� 鬲丕 鬲賵噩蹖賴蹖 丿丕卮鬲賴 亘丕卮賳丿 讴賴 鬲賱丕卮 賳讴賳賳丿 賵 禺賵丿 乇丕 亘賴鬲乇 賳讴賳賳丿 趩乇丕讴賴 丌賳 賴賳乇 賲丕賱 丕蹖賳 丿賳蹖丕 賳蹖爻鬲!
5.賮乇賴賳诏: 丿乇 丕蹖賳 賲賵乇丿 賴賲 亘丕夭 丕夭 丕孬乇 賲賳賮蹖 丿蹖賳 诏賮鬲賴 賲蹖卮賵丿 賵賱蹖 賯爻賲鬲蹖 丕夭 讴鬲丕亘 亘賵丿 讴賴 亘爻蹖丕乇 亘乇丕蹖賲 噩匕丕亘 亘賵丿 :
賮乇賴賳诏蹖 讴賴 丿蹖诏乇 亘賴 賲毓噩夭丕鬲 賲毓鬲賯丿 賳亘丕卮丿 賲噩亘賵乇 丕爻鬲 亘賴 爻賴 賳讴鬲賴 鬲賵噩賴 賳賲丕蹖丿: 賳禺爻鬲 鬲賵丕賳 丕賳爻丕賳 鬲丕 趩賴 丨丿 賲賵乇賵孬蹖 丕爻鬲責 丿賵賲 丕蹖賳 賳蹖乇賵蹖 噩丿蹖丿 趩诏賵賳賴 賲蹖鬲賵丕賳丿 賲卮鬲毓賱 诏乇丿丿責 爻賵賲 趩诏賵賳賴 賮乇丿 賲蹖鬲賵丕賳丿 亘丕 賲賯鬲囟蹖丕鬲 诏賵賳丕诏賵賳 賵 亘蹖卮賲丕乇 賮乇賴賳诏 爻丕夭诏丕乇 诏乇丿丿 亘蹖 丌賳讴賴 亘賴 賵爻蹖賱賴 丌賳賴丕 倬乇蹖卮丕賳 禺丕胤乇 诏乇丿丿 賵 賮乇丿蹖鬲 丕賵 丕夭 賴賲 诏爻蹖禺鬲賴 诏乇丿丿.
丿乇 讴賱 丕蹖賳 讴鬲丕亘 乇丕 亘丕蹖丿 丿乇 賴乇 丿賵乇賴 丕蹖 丕夭 夭賳丿诏蹖 禺賵丿 亘丕夭禺賵丕賳蹖 讴乇丿 趩乇丕 讴賴 鬲噩乇亘蹖丕鬲 賵 丿丕賳爻鬲賴 賴丕蹖 丿蹖诏乇 禺賵丕賳賳丿賴 亘乇 丿乇讴 賵 鬲噩乇亘賴 丕賵 丕夭 丕蹖賳 讴鬲丕亘 鬲丕孬蹖乇 賲蹖鈥屭柏ж必�.听
丕賲丕 亘賴 胤賵乇 讴賱 趩賳丿 賲賵乇丿 賴爻鬲 讴賴 丿乇 丕讴孬乇 賲亘丕丨孬 賲胤乇丨 賲蹖卮丿賳丿:
1.鬲賱丕卮 賵 讴賵卮卮 亘乇丕蹖 倬蹖卮乇賮鬲 賵 乇爻蹖丿賳 亘賴 丕賴丿丕賮 賵丕賱丕 賵 鬲亘丿蹖賱 卮丿賳 亘賴 丕賳爻丕賳 丌夭丕丿賴. 丕賲丕 丿乇 毓蹖賳 丨丕賱 讴丕乇 夭蹖丕丿 亘丿賵賳听 鬲賮讴乇 賵 讴丕乇 丕夭 乇賵蹖 丕噩亘丕乇 賯丕亘賱 鬲賯丿蹖乇 賳蹖爻鬲賳丿. 丿乇 噩丕蹖蹖 丕夭 讴鬲丕亘 賲蹖禺賵丕賳蹖賲 :賴乇丌賳讴爻 讴賴 丿賵 爻賵賲 賵賯鬲 禺賵丿 乇丕 亘賴 禺賵丿 丕禺鬲氐丕氐 賳丿賴丿 蹖讴 亘乇丿賴 丕爻鬲.
2.丿蹖賳 賴賳诏丕賲蹖 讴賴 鬲亘丿蹖賱 亘賴 賵爻蹖賱賴 卮賵丿 亘丿鬲乇蹖賳 丕鬲賮丕賯 丕爻鬲.
丿乇 賵丕賯毓 亘賴 丿賱蹖賱 丕蹖賳讴賴 賲乇丿賲 囟毓賮 賵 爻爻鬲蹖 賵 讴賲亘賵丿賴丕蹖 禺賵丿 乇丕 亘丕 丿蹖賳 鬲賵噩蹖賴 賲蹖讴賳賳丿 賵 蹖丕 丿賵賱鬲 賴丕 丕夭 丌賳 亘乇丕蹖 丨讴賵賲鬲 亘乇 賲乇丿賲 賵 乇丕囟蹖 賳诏賴 丿丕卮鬲賳卮丕賳 賴賳诏丕賲蹖 讴賴 丿賵賱鬲 賳丕讴丕乇丕賲丿 丕爻鬲 丕爻鬲賮丕丿賴 賲蹖鈥屭┵嗁嗀� 貨 丿蹖賳 賲蹖鈥屫堌з嗀� 丕孬乇丕鬲 賲賳賮蹖 夭蹖丕丿蹖 亘乇 丕賳爻丕賳 賴丕 亘賴 胤賵乇 禺丕氐 賵 毓丕賲 亘诏匕丕乇丿.
丕夭蹖賳 乇賵 賳蹖趩賴 賲蹖鈥屭堐屫� "丕賱讴賱 賵 賲爻蹖丨蹖鬲 丿賵 賲禺丿乇 亘夭乇诏 丕乇賵倬丕 賴爻鬲賳丿"听
賴賲趩賳蹖賳 丕诏乇 丿賯鬲 讴賳蹖賲 氐丨亘鬲 賴丕蹖 賳蹖趩賴 丿乇 賲賵乇丿 禺賵丿 丿蹖賳 賳蹖爻鬲 賵 亘蹖卮鬲乇 鬲賲乇讴夭卮 亘乇 爻賵丕爻鬲賮丕丿賴 丕賳爻丕賳 賴丕 丕夭 丌賳 丕爻鬲貙 賴賲丕賳胤賵乇 讴賴 丿乇 趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲 賲蹖鈥屭堐屫� "禺丿丕 賲乇丿賴 丕爻鬲 賵 賲丕 丌賳 乇丕 讴卮鬲蹖賲" 賵 噩賱賵鬲乇 亘丕 乇賮鬲丕乇 夭乇鬲卮鬲 丨鬲蹖 卮禺氐蹖鬲蹖 丕賵 乇丕 亘丕 賵噩賵丿 亘蹖 禺丿丕蹖蹖貙 亘丕 禺丿丕 鬲乇蹖賳 賮乇丿 賲蹖禺賵丕賳丿!听
賴賲趩賳蹖賳 丿蹖賳 乇丕 讴賳丕乇 诏匕丕卮鬲賳 亘丿賵賳 丕蹖賳讴賴 噩丕蹖诏夭蹖賳 賲賳丕爻亘蹖 亘乇丕蹖 丌賳 亘蹖丕亘蹖賲 丕卮鬲亘丕賴 亘夭乇诏蹖爻鬲. 賳蹖趩賴 鬲賵氐蹖賴 賲賷賰賳丿 讴賲 讴賲 丕夭 賴賳乇 賵 賮賱爻賮賴 讴賲讴 亘诏蹖乇蹖賲 鬲丕 丕爻鬲賮丕丿賴 賴丕蹖 睾賱胤 丿蹖賳 乇丕 噩丕蹖诏夭蹖賳 讴賳蹖賲.
3.夭賳: 賳蹖趩賴 賳夭丿 夭賳 賴丕 丕氐賱丕賸 賲丨亘賵亘 賳亘賵丿 賵 丕蹖賳 禺賵丿 賲蹖鬲賵丕賳丿 丿賱蹖賱 賲賵噩賴蹖 亘丕卮丿 亘乇丕蹖 丿蹖丿诏丕賴 囟丿 夭賳 丕賵 丿乇 讴鬲丕亘 賴丕蹖 賲禺鬲賱賮卮. 丕賲丕 噩丕賱亘 丕蹖賳噩丕爻鬲 丕賵 亘乇丕蹖 毓卮賯 賵 丿賵爻鬲蹖 丕乇夭卮 賯丕卅賱 亘賵丿.
4.賴賳乇: 賳蹖趩賴 亘賴 賴賳乇 賴賲 丿蹖丿 賲孬亘鬲蹖 賳丿丕乇丿 趩乇丕 讴賴 賲乇丿賲 乇丕 丕夭賵丕賯毓蹖鬲 丿賵乇 賲蹖讴賳丿 賵 丿乇 爻胤丨 賳诏賴 賲蹖鈥屫ж必� 賵 蹖丕 賴賳乇 乇丕 鬲亘丿蹖賱 亘賴 趩蹖夭蹖 賮乇丕夭賲蹖賳蹖 賵 亘夭乇诏 賲蹖鈥屭┵嗁嗀� 鬲丕 鬲賵噩蹖賴蹖 丿丕卮鬲賴 亘丕卮賳丿 讴賴 鬲賱丕卮 賳讴賳賳丿 賵 禺賵丿 乇丕 亘賴鬲乇 賳讴賳賳丿 趩乇丕讴賴 丌賳 賴賳乇 賲丕賱 丕蹖賳 丿賳蹖丕 賳蹖爻鬲!
5.賮乇賴賳诏: 丿乇 丕蹖賳 賲賵乇丿 賴賲 亘丕夭 丕夭 丕孬乇 賲賳賮蹖 丿蹖賳 诏賮鬲賴 賲蹖卮賵丿 賵賱蹖 賯爻賲鬲蹖 丕夭 讴鬲丕亘 亘賵丿 讴賴 亘爻蹖丕乇 亘乇丕蹖賲 噩匕丕亘 亘賵丿 :
賮乇賴賳诏蹖 讴賴 丿蹖诏乇 亘賴 賲毓噩夭丕鬲 賲毓鬲賯丿 賳亘丕卮丿 賲噩亘賵乇 丕爻鬲 亘賴 爻賴 賳讴鬲賴 鬲賵噩賴 賳賲丕蹖丿: 賳禺爻鬲 鬲賵丕賳 丕賳爻丕賳 鬲丕 趩賴 丨丿 賲賵乇賵孬蹖 丕爻鬲責 丿賵賲 丕蹖賳 賳蹖乇賵蹖 噩丿蹖丿 趩诏賵賳賴 賲蹖鬲賵丕賳丿 賲卮鬲毓賱 诏乇丿丿責 爻賵賲 趩诏賵賳賴 賮乇丿 賲蹖鬲賵丕賳丿 亘丕 賲賯鬲囟蹖丕鬲 诏賵賳丕诏賵賳 賵 亘蹖卮賲丕乇 賮乇賴賳诏 爻丕夭诏丕乇 诏乇丿丿 亘蹖 丌賳讴賴 亘賴 賵爻蹖賱賴 丌賳賴丕 倬乇蹖卮丕賳 禺丕胤乇 诏乇丿丿 賵 賮乇丿蹖鬲 丕賵 丕夭 賴賲 诏爻蹖禺鬲賴 诏乇丿丿.
丿乇 讴賱 丕蹖賳 讴鬲丕亘 乇丕 亘丕蹖丿 丿乇 賴乇 丿賵乇賴 丕蹖 丕夭 夭賳丿诏蹖 禺賵丿 亘丕夭禺賵丕賳蹖 讴乇丿 趩乇丕 讴賴 鬲噩乇亘蹖丕鬲 賵 丿丕賳爻鬲賴 賴丕蹖 丿蹖诏乇 禺賵丕賳賳丿賴 亘乇 丿乇讴 賵 鬲噩乇亘賴 丕賵 丕夭 丕蹖賳 讴鬲丕亘 鬲丕孬蹖乇 賲蹖鈥屭柏ж必�.听
Want to read
September 30, 2010My copy was stolen before I could finish, but I did get at least as far as aphorism 201 - and what a gem it is! I keep a copy in my workstation at all times and will transcribe it here. I edited the text a little for extra venom (not usually necessary with FWN!).
Don't say it ain't so!
201
Bad writers necessary. There will always have to be bad writers, for they reflect the taste of CRETINS who have needs as much as the mature do. If human life were longer, there would be more of the individuals who have matured than of the CRETINS, or at least as many. But as it is, the great majority ARE CRETINS which means there are always many more undeveloped intellects with bad taste. Moreover, these people demand satisfaction of their needs with the greater vehemence of CRETINS and they force the existence of bad authors.
Don't say it ain't so!
July 6, 2017
佶佗. 賲賷夭丕賳 氐丿丕賯鬲 丿乇 賮乇賷亘
亘乇丕賷 鬲丕孬賷乇 賮乇丕賵丕賳 亘丕賷丿 禺賵丿 乇丕 賳賷夭 賮乇賷賮鬲貙 夭賷乇丕 丕賳爻丕賳 賴丕 丌賳趩賴 乇丕 賰賴 丿乇 馗丕賴乇貙 丿賷诏乇丕賳 亘賴 丌賳 丕賷賲丕賳 丿丕乇賳丿貙 丨賯賷賯鬲 賲賷 倬賳丿丕乇賳丿.
亘乇丕賷 鬲丕孬賷乇 賮乇丕賵丕賳 亘丕賷丿 禺賵丿 乇丕 賳賷夭 賮乇賷賮鬲貙 夭賷乇丕 丕賳爻丕賳 賴丕 丌賳趩賴 乇丕 賰賴 丿乇 馗丕賴乇貙 丿賷诏乇丕賳 亘賴 丌賳 丕賷賲丕賳 丿丕乇賳丿貙 丨賯賷賯鬲 賲賷 倬賳丿丕乇賳丿.
March 24, 2020
賲賳 鬲乇噩賲賴 蹖 爻毓蹖丿 賮蹖乇賵夭 丌亘丕丿蹖 乇賵 禺賵賳丿賲 賵 亘丕蹖丿 亘诏賲 亘爻蹖丕乇 孬賯蹖賱 賵 丌夭丕乇 丿賴賳丿賴 亘賵丿 讴賱賲丕鬲蹖 讴賴 亘賴 讴丕乇 亘乇丿賴 亘賵丿 賵 丨鬲蹖 噩賲賱賴 亘賳丿蹖卮
乇賵夭蹖 賮乇丕 禺賵丕賴丿 乇爻蹖丿 讴賴 卮讴 乇丕 賲亘賳丕蹖 鬲賲丕賲 丕賲賵乇 亘倬匕蹖乇賳丿
丌夭乇丿诏蹖 倬爻 丕夭 毓賲賱 丕氐賱丕 賵 丕亘丿丕 禺乇丿賲賳丿丕賳賴 賳蹖爻鬲 夭蹖乇丕 丌夭乇丿诏蹖 賲亘鬲賳蹖 亘乇 丕蹖賳 丕卮鬲亘丕賴 丕爻鬲 讴賴 丕賳噩丕賲 毓賲賱 囟乇賵乇鬲 賳丿丕卮鬲賴 丕爻鬲 蹖毓賳蹖 趩賵賳 丕賳爻丕賳 禺賵丿 乇丕 丌夭丕丿 賲蹖丿丕賳丿 賵 賳賴 亘賴 丕蹖賳 丿賱蹖賱 讴賴 丌夭丕丿 丕爻鬲 丕丨爻丕爻 倬卮蹖賲丕賳蹖 賵 毓匕丕亘 賵噩丿丕賳 賲蹖讴賳丿
鬲賮丕賵鬲 亘丕賳蹖丕賳 丕丿蹖丕賳 亘丕 丕蹖賳 賮乇蹖亘讴丕乇丕賳 亘夭乇诏 丿乇 丕蹖賳 丕爻鬲 讴賴 丌賳丕賳 丕夭 丨丕賱鬲 賮乇蹖亘 禺賵蹖卮鬲賳 乇賴丕蹖蹖 賳賲蹖 蹖丕亘賳丿 蹖丕 亘賴 賳丿乇鬲 亘賴 賱丨馗丕鬲 乇賵卮賳蹖 賲蹖 丕賳丿蹖卮賳丿 讴賴 卮讴 亘乇 丌賳丕賳 賲爻鬲賵賱蹖 賲蹖 卮賵丿 丕賲丕 丌賳丕賳 賲毓賲賵賱丕 丕蹖賳 卮讴 賵 鬲乇丿蹖丿 賴丕 乇丕 亘賴 倬賱蹖丿蹖 賴丕 賳爻亘鬲 賲蹖丿賴賳丿 賵 丕蹖賳 趩賳蹖賳 禺賵丿 乇丕 鬲爻賱蹖 賲蹖亘禺卮賳丿
丕诏乇 讴賵丿讴蹖 丿乇 禺丕賳賵丕丿賴 丕蹖 亘夭乇诏 卮賵丿 讴賴 乇賵丕亘胤 倬蹖趩蹖丿賴 丕蹖 丿丕乇賳丿 亘賴 胤賵乇 胤亘蹖毓蹖 丿乇賵睾 賲蹖诏賵蹖丿 賵 丕蹖賳 丿乇賵睾 賴丕 丿賯蹖賯丕 睾蹖乇 丕乇丕丿蹖 賵 賲胤丕亘賯 亘丕 丌賳 丕賲乇蹖 丕爻鬲 讴賴 丕賵 丿賵爻鬲 丿丕乇丿.丿乇讴 賲賮賴賵賲 丨賯蹖賯鬲 賵 丕賳夭噩丕乇 丕夭 丿乇賵睾 亘乇丕蹖 丕賵 賳丕賲賲讴賳 賵 亘蹖诏丕賳賴 丕爻鬲 賵 亘賴 賴賲蹖賳 丿賱蹖賱 丿乇賵睾 诏賮鬲賳 丕賵 丿乇 毓蹖賳 亘蹖 诏賳丕賴蹖 鬲賲丕賲 丕賳噩丕賲 賲蹖卮賵丿
賴乇 讴爻 亘賴 讴爻蹖 賯賵賱 丿賴丿 讴賴 賴賲蹖卮賴 丕賵 乇丕 丿賵爻鬲 丿丕卮鬲賴 亘丕卮丿 蹖丕 賴賲蹖卮賴 丕夭 丕賵 賲鬲賳賮乇 亘丕卮丿 賵 蹖丕 倬蹖賵爻鬲賴 亘賴 丕賵 賵賮丕丿丕乇 亘賲丕賳丿 賯賵賱蹖 丿丕丿賴 丕爻鬲 讴賴 禺丕乇噩 丕夭 鬲賵丕賳 丕賵爻鬲
丌蹖丕 毓卮賯 丕亘賱賴丕賳賴 鬲乇 丕夭 毓丿丕賱鬲 賳蹖爻鬲責
丕賲蹖丿 丿乇 賵丕賯毓 倬賱蹖丿鬲乇蹖賳 倬賱蹖丿蹖 賴丕爻锟斤拷 趩乇丕 讴賴 亘賴 毓匕丕亘 丕賳爻丕賳 賴丕 鬲丿丕賵賲 亘禺卮蹖丿
丿蹖賳 亘賴 丿賱蹖賱 鬲乇爻 賵 賳蹖丕夭 倬丕 亘賴 毓乇氐賴 蹖 賵噩賵丿 賳賴丕丿賴 丕爻鬲
賲禺丕賱賮鬲 亘丕 丕賲蹖丕賱 爻丕丿賴 鬲乇 丕夭 丨賮馗 鬲毓丕丿賱 丿乇 丌賳賴丕爻鬲
鬲賲丕賲蹖 讴爻丕賳蹖 讴賴 亘丕 讴卮賮 蹖丕 丕禺鬲乇丕毓蹖 丿乇 毓賱賲 亘賴 丌賳 丿賱亘爻鬲賴 賲蹖卮賵賳丿 丿乇 丕氐賱 毓賱丕賯賴 蹖 賵丕賯毓蹖 亘賴 丌賳 賳丿丕乇賳丿
毓賱丕賯賴 亘賴 鬲乇亘蹖鬲 夭賲丕賳蹖 賮夭賵賳蹖 禺賵丕賴丿 诏乇賮鬲 讴賴 丕蹖賲丕賳 亘賴 禺丿丕 賵 賳诏賴丿丕乇蹖 丕賵 丕夭 丌丿賲蹖丕賳 丕夭 亘蹖賳 亘乇賵丿 賴賲趩賵賳 毓賱賲 倬夭卮讴蹖 讴賴 夭賲丕賳蹖 亘賴 卮讴賵賮丕蹖蹖 乇爻蹖丿 讴賴 丕蹖賲丕賳 亘賴 賲毓噩夭賴 乇丕 禺丕鬲賲賴 亘禺卮蹖丿
毓賱賲 鬲賳賴丕 鬲賲乇蹖賳蹖 亘乇丕蹖 鬲賵丕賳丕蹖蹖 丕爻鬲 賵 賳賴 丿丕賳丕蹖蹖
賲乇丿賲蹖 讴賴 鬲賳賴丕 賲匕賴亘蹖 賴爻鬲賳丿 毓賱賲 乇丕 鬲賳賴丕 讴賳丿 賵 讴丕賵蹖 亘乇丕蹖 蹖丕賮鬲賳 丨爻 丿蹖賳蹖 賲蹖丿丕賳賳丿
亘丕蹖丿 丿蹖賳 賵 賴賳乇 乇丕 賴賲趩賵賳 賲丕丿乇 賵 丿丕蹖賴 丕蹖 丿賵爻鬲 丿丕卮鬲 丿乇 睾蹖乇 丕蹖賳 氐賵乇鬲 賳賲蹖鬲賵丕賳 亘賴 賮乇夭丕賳诏蹖 乇爻蹖丿 丕賲丕 丿乇 毓蹖賳 丨丕賱 亘丕蹖丿 亘賴 賮乇丕爻賵蹖 丌賳賴丕 賳诏乇蹖爻鬲 賵 丕夭 丌賳丕賳 賮乇丕鬲乇 乇賮鬲 夭蹖乇丕 丕诏乇 賲噩匕賵亘 丌賳賴丕 卮賵蹖 丿蹖诏乇 賯丕丿乇 亘賴 丿乇讴卮丕賳 賳蹖爻鬲蹖
丕賮乇丕丿 丿賵爻鬲 賳丿丕卮鬲賳蹖 乇丕 鬲賳賴丕 夭賲丕賳蹖 亘丕賳夭丕讴鬲 賲蹖丿丕賳蹖賲 讴賴 丿爻鬲 丕夭 爻乇 賲丕 亘乇丿丕乇賳丿
賴蹖趩 讴丕乇蹖 亘乇丕蹖 丕賳爻丕賳 賴丕 讴賲 亘賴丕鬲乇 丕夭 賮乇賵鬲賳蹖 賳蹖爻鬲
亘賴鬲乇蹖賳 丿賵爻鬲 丕丨鬲賲丕賱丕 亘丕 亘賴鬲乇蹖賳 夭賳 丕夭丿賵丕噩 禺賵丕賴丿 讴乇丿 夭蹖乇丕 丕夭丿賵丕噩 禺賵亘 賲亘賳蹖 亘乇 丕爻鬲毓丿丕丿 丿乇 丿賵爻鬲蹖 丕爻鬲
丕诏乇 丌丿賲蹖 倬丿乇蹖 禺賵亘 賳丿丕卮鬲賴 亘丕卮丿 亘丕蹖丿 蹖讴蹖 乇丕 亘乇丕蹖 禺賵丿 倬蹖丿丕 讴賳丿.
夭賳丕賳 亘丕 賵賯丕乇 賮讴乇 賲蹖讴賳賳丿 丕诏乇 賳鬲賵丕賳 丕夭 丕賲乇蹖 爻禺賳 诏賮鬲 丌賳 丕賲乇 丕氐賱丕 賵噩賵丿 賳丿丕乇丿
亘乇丕蹖 賲亘丕乇夭賴 亘丕 亘蹖賲丕乇蹖 禺丕氐 賲乇丿丕賳 蹖毓賳蹖 鬲丨賯蹖乇 禺賵蹖卮鬲賳貙 賲胤賲卅賳 鬲乇蹖賳 丿乇賲丕賳 丌賳 丕爻鬲 讴賴 夭賳蹖 亘丕賴賵卮 丌賳賴丕 乇丕 丿賵爻鬲 亘丿丕乇丿
丕夭丿賵丕噩 賴丕蹖蹖 讴賴 丕夭 爻乇 毓卮賯 丕賳噩丕賲 賲蹖倬匕蹖乇丿 倬丿乇卮丕賳 禺胤丕 賵 賲丕丿乇卮丕賳 賳蹖丕夭 丕爻鬲
賲蹖鬲賵丕賳蹖賲 賴乇 讴爻蹖 乇丕 亘丕 鬲卮賵蹖賯貙鬲乇爻 賵 丕賳亘賵賴蹖 讴丕乇 賵 丕賳丿蹖卮賴 趩賳丕賳 賲亘賴賵鬲 賵 囟毓蹖賮 讴賳蹖賲 讴賴 丿乇 亘乇丕亘乇 丕賲乇蹖 亘賴 馗丕賴乇 倬蹖趩蹖丿賴 賳鬲賵丕賳丿 賲禺丕賱賮鬲 讴賳丿 賵 鬲爻賱蹖賲 卮賵丿 貙丕夭 丕蹖賳 賳讴鬲賴 夭賳丕賳 賵 爻蹖丕爻鬲賲丿丕乇丕賳 丌诏丕賴 賴爻鬲賳丿
亘夭乇诏 鬲乇蹖賳 禺胤丕 丿乇 賯囟丕賵鬲 丿乇亘丕乇賴 蹖 丕賳爻丕賳 乇丕 倬丿乇 賵 賲丕丿乇卮 丕賳噩丕賲 賲蹖丿賴賳丿
亘丕賵乇賴丕 丿卮賲賳丕賳 禺胤乇賳丕讴 鬲乇蹖 丕夭 丿乇賵睾 亘乇丕蹖 丨賯蹖賯鬲 賴爻鬲賳丿
丕賮乇丕丿蹖 讴賴 亘賴 丕賲乇蹖 亘丕 跇乇賮 賳诏乇蹖 讴丕賲賱 賲蹖倬乇丿丕夭賳丿 讴賲 鬲乇 亘賴 丌賳 賵賮丕丿丕乇 賲蹖賲丕賳賳丿
丌丿賲蹖 夭賲丕賳蹖 亘丕 卮禺氐蹖鬲 鬲乇 亘賴 賳馗乇 賲蹖乇爻丿 讴賴 亘蹖卮鬲乇 亘賴 倬蹖乇賵蹖 丕夭 丨丕賱 賵 賴賵丕蹖 丿乇賵賳蹖 禺賵蹖卮 亘倬乇丿丕夭丿 鬲丕 丿乇 倬蹖 倬蹖乇賵蹖 丕夭 丕氐賵賱 禺賵丿 亘丕卮丿
丕氐賱丕 丿乇亘丕乇賴 蹖 禺賵蹖卮 爻禺賳 賳诏賮鬲賳 丕夭 亘夭乇诏賵丕乇丕賳賴 鬲乇蹖賳 乇蹖丕讴丕乇蹖 賴丕爻鬲
丕卮鬲亘丕賴 爻亘亘 卮丿 讴賴 丕夭 丨蹖賵丕賳貙亘卮乇 倬丿蹖丿 丌蹖丿
丌蹖丕 丨賯蹖賯鬲 丕蹖賳 賯丿乇鬲 乇丕 丿丕乇丿 鬲丕 丿賵亘丕乇賴 丕夭 亘卮乇 丨蹖賵丕賳蹖 倬丿蹖丿 丌賵乇丿
乇賵夭蹖 賮乇丕 禺賵丕賴丿 乇爻蹖丿 讴賴 卮讴 乇丕 賲亘賳丕蹖 鬲賲丕賲 丕賲賵乇 亘倬匕蹖乇賳丿
丌夭乇丿诏蹖 倬爻 丕夭 毓賲賱 丕氐賱丕 賵 丕亘丿丕 禺乇丿賲賳丿丕賳賴 賳蹖爻鬲 夭蹖乇丕 丌夭乇丿诏蹖 賲亘鬲賳蹖 亘乇 丕蹖賳 丕卮鬲亘丕賴 丕爻鬲 讴賴 丕賳噩丕賲 毓賲賱 囟乇賵乇鬲 賳丿丕卮鬲賴 丕爻鬲 蹖毓賳蹖 趩賵賳 丕賳爻丕賳 禺賵丿 乇丕 丌夭丕丿 賲蹖丿丕賳丿 賵 賳賴 亘賴 丕蹖賳 丿賱蹖賱 讴賴 丌夭丕丿 丕爻鬲 丕丨爻丕爻 倬卮蹖賲丕賳蹖 賵 毓匕丕亘 賵噩丿丕賳 賲蹖讴賳丿
鬲賮丕賵鬲 亘丕賳蹖丕賳 丕丿蹖丕賳 亘丕 丕蹖賳 賮乇蹖亘讴丕乇丕賳 亘夭乇诏 丿乇 丕蹖賳 丕爻鬲 讴賴 丌賳丕賳 丕夭 丨丕賱鬲 賮乇蹖亘 禺賵蹖卮鬲賳 乇賴丕蹖蹖 賳賲蹖 蹖丕亘賳丿 蹖丕 亘賴 賳丿乇鬲 亘賴 賱丨馗丕鬲 乇賵卮賳蹖 賲蹖 丕賳丿蹖卮賳丿 讴賴 卮讴 亘乇 丌賳丕賳 賲爻鬲賵賱蹖 賲蹖 卮賵丿 丕賲丕 丌賳丕賳 賲毓賲賵賱丕 丕蹖賳 卮讴 賵 鬲乇丿蹖丿 賴丕 乇丕 亘賴 倬賱蹖丿蹖 賴丕 賳爻亘鬲 賲蹖丿賴賳丿 賵 丕蹖賳 趩賳蹖賳 禺賵丿 乇丕 鬲爻賱蹖 賲蹖亘禺卮賳丿
丕诏乇 讴賵丿讴蹖 丿乇 禺丕賳賵丕丿賴 丕蹖 亘夭乇诏 卮賵丿 讴賴 乇賵丕亘胤 倬蹖趩蹖丿賴 丕蹖 丿丕乇賳丿 亘賴 胤賵乇 胤亘蹖毓蹖 丿乇賵睾 賲蹖诏賵蹖丿 賵 丕蹖賳 丿乇賵睾 賴丕 丿賯蹖賯丕 睾蹖乇 丕乇丕丿蹖 賵 賲胤丕亘賯 亘丕 丌賳 丕賲乇蹖 丕爻鬲 讴賴 丕賵 丿賵爻鬲 丿丕乇丿.丿乇讴 賲賮賴賵賲 丨賯蹖賯鬲 賵 丕賳夭噩丕乇 丕夭 丿乇賵睾 亘乇丕蹖 丕賵 賳丕賲賲讴賳 賵 亘蹖诏丕賳賴 丕爻鬲 賵 亘賴 賴賲蹖賳 丿賱蹖賱 丿乇賵睾 诏賮鬲賳 丕賵 丿乇 毓蹖賳 亘蹖 诏賳丕賴蹖 鬲賲丕賲 丕賳噩丕賲 賲蹖卮賵丿
賴乇 讴爻 亘賴 讴爻蹖 賯賵賱 丿賴丿 讴賴 賴賲蹖卮賴 丕賵 乇丕 丿賵爻鬲 丿丕卮鬲賴 亘丕卮丿 蹖丕 賴賲蹖卮賴 丕夭 丕賵 賲鬲賳賮乇 亘丕卮丿 賵 蹖丕 倬蹖賵爻鬲賴 亘賴 丕賵 賵賮丕丿丕乇 亘賲丕賳丿 賯賵賱蹖 丿丕丿賴 丕爻鬲 讴賴 禺丕乇噩 丕夭 鬲賵丕賳 丕賵爻鬲
丌蹖丕 毓卮賯 丕亘賱賴丕賳賴 鬲乇 丕夭 毓丿丕賱鬲 賳蹖爻鬲責
丕賲蹖丿 丿乇 賵丕賯毓 倬賱蹖丿鬲乇蹖賳 倬賱蹖丿蹖 賴丕爻锟斤拷 趩乇丕 讴賴 亘賴 毓匕丕亘 丕賳爻丕賳 賴丕 鬲丿丕賵賲 亘禺卮蹖丿
丿蹖賳 亘賴 丿賱蹖賱 鬲乇爻 賵 賳蹖丕夭 倬丕 亘賴 毓乇氐賴 蹖 賵噩賵丿 賳賴丕丿賴 丕爻鬲
賲禺丕賱賮鬲 亘丕 丕賲蹖丕賱 爻丕丿賴 鬲乇 丕夭 丨賮馗 鬲毓丕丿賱 丿乇 丌賳賴丕爻鬲
鬲賲丕賲蹖 讴爻丕賳蹖 讴賴 亘丕 讴卮賮 蹖丕 丕禺鬲乇丕毓蹖 丿乇 毓賱賲 亘賴 丌賳 丿賱亘爻鬲賴 賲蹖卮賵賳丿 丿乇 丕氐賱 毓賱丕賯賴 蹖 賵丕賯毓蹖 亘賴 丌賳 賳丿丕乇賳丿
毓賱丕賯賴 亘賴 鬲乇亘蹖鬲 夭賲丕賳蹖 賮夭賵賳蹖 禺賵丕賴丿 诏乇賮鬲 讴賴 丕蹖賲丕賳 亘賴 禺丿丕 賵 賳诏賴丿丕乇蹖 丕賵 丕夭 丌丿賲蹖丕賳 丕夭 亘蹖賳 亘乇賵丿 賴賲趩賵賳 毓賱賲 倬夭卮讴蹖 讴賴 夭賲丕賳蹖 亘賴 卮讴賵賮丕蹖蹖 乇爻蹖丿 讴賴 丕蹖賲丕賳 亘賴 賲毓噩夭賴 乇丕 禺丕鬲賲賴 亘禺卮蹖丿
毓賱賲 鬲賳賴丕 鬲賲乇蹖賳蹖 亘乇丕蹖 鬲賵丕賳丕蹖蹖 丕爻鬲 賵 賳賴 丿丕賳丕蹖蹖
賲乇丿賲蹖 讴賴 鬲賳賴丕 賲匕賴亘蹖 賴爻鬲賳丿 毓賱賲 乇丕 鬲賳賴丕 讴賳丿 賵 讴丕賵蹖 亘乇丕蹖 蹖丕賮鬲賳 丨爻 丿蹖賳蹖 賲蹖丿丕賳賳丿
亘丕蹖丿 丿蹖賳 賵 賴賳乇 乇丕 賴賲趩賵賳 賲丕丿乇 賵 丿丕蹖賴 丕蹖 丿賵爻鬲 丿丕卮鬲 丿乇 睾蹖乇 丕蹖賳 氐賵乇鬲 賳賲蹖鬲賵丕賳 亘賴 賮乇夭丕賳诏蹖 乇爻蹖丿 丕賲丕 丿乇 毓蹖賳 丨丕賱 亘丕蹖丿 亘賴 賮乇丕爻賵蹖 丌賳賴丕 賳诏乇蹖爻鬲 賵 丕夭 丌賳丕賳 賮乇丕鬲乇 乇賮鬲 夭蹖乇丕 丕诏乇 賲噩匕賵亘 丌賳賴丕 卮賵蹖 丿蹖诏乇 賯丕丿乇 亘賴 丿乇讴卮丕賳 賳蹖爻鬲蹖
丕賮乇丕丿 丿賵爻鬲 賳丿丕卮鬲賳蹖 乇丕 鬲賳賴丕 夭賲丕賳蹖 亘丕賳夭丕讴鬲 賲蹖丿丕賳蹖賲 讴賴 丿爻鬲 丕夭 爻乇 賲丕 亘乇丿丕乇賳丿
賴蹖趩 讴丕乇蹖 亘乇丕蹖 丕賳爻丕賳 賴丕 讴賲 亘賴丕鬲乇 丕夭 賮乇賵鬲賳蹖 賳蹖爻鬲
亘賴鬲乇蹖賳 丿賵爻鬲 丕丨鬲賲丕賱丕 亘丕 亘賴鬲乇蹖賳 夭賳 丕夭丿賵丕噩 禺賵丕賴丿 讴乇丿 夭蹖乇丕 丕夭丿賵丕噩 禺賵亘 賲亘賳蹖 亘乇 丕爻鬲毓丿丕丿 丿乇 丿賵爻鬲蹖 丕爻鬲
丕诏乇 丌丿賲蹖 倬丿乇蹖 禺賵亘 賳丿丕卮鬲賴 亘丕卮丿 亘丕蹖丿 蹖讴蹖 乇丕 亘乇丕蹖 禺賵丿 倬蹖丿丕 讴賳丿.
夭賳丕賳 亘丕 賵賯丕乇 賮讴乇 賲蹖讴賳賳丿 丕诏乇 賳鬲賵丕賳 丕夭 丕賲乇蹖 爻禺賳 诏賮鬲 丌賳 丕賲乇 丕氐賱丕 賵噩賵丿 賳丿丕乇丿
亘乇丕蹖 賲亘丕乇夭賴 亘丕 亘蹖賲丕乇蹖 禺丕氐 賲乇丿丕賳 蹖毓賳蹖 鬲丨賯蹖乇 禺賵蹖卮鬲賳貙 賲胤賲卅賳 鬲乇蹖賳 丿乇賲丕賳 丌賳 丕爻鬲 讴賴 夭賳蹖 亘丕賴賵卮 丌賳賴丕 乇丕 丿賵爻鬲 亘丿丕乇丿
丕夭丿賵丕噩 賴丕蹖蹖 讴賴 丕夭 爻乇 毓卮賯 丕賳噩丕賲 賲蹖倬匕蹖乇丿 倬丿乇卮丕賳 禺胤丕 賵 賲丕丿乇卮丕賳 賳蹖丕夭 丕爻鬲
賲蹖鬲賵丕賳蹖賲 賴乇 讴爻蹖 乇丕 亘丕 鬲卮賵蹖賯貙鬲乇爻 賵 丕賳亘賵賴蹖 讴丕乇 賵 丕賳丿蹖卮賴 趩賳丕賳 賲亘賴賵鬲 賵 囟毓蹖賮 讴賳蹖賲 讴賴 丿乇 亘乇丕亘乇 丕賲乇蹖 亘賴 馗丕賴乇 倬蹖趩蹖丿賴 賳鬲賵丕賳丿 賲禺丕賱賮鬲 讴賳丿 賵 鬲爻賱蹖賲 卮賵丿 貙丕夭 丕蹖賳 賳讴鬲賴 夭賳丕賳 賵 爻蹖丕爻鬲賲丿丕乇丕賳 丌诏丕賴 賴爻鬲賳丿
亘夭乇诏 鬲乇蹖賳 禺胤丕 丿乇 賯囟丕賵鬲 丿乇亘丕乇賴 蹖 丕賳爻丕賳 乇丕 倬丿乇 賵 賲丕丿乇卮 丕賳噩丕賲 賲蹖丿賴賳丿
亘丕賵乇賴丕 丿卮賲賳丕賳 禺胤乇賳丕讴 鬲乇蹖 丕夭 丿乇賵睾 亘乇丕蹖 丨賯蹖賯鬲 賴爻鬲賳丿
丕賮乇丕丿蹖 讴賴 亘賴 丕賲乇蹖 亘丕 跇乇賮 賳诏乇蹖 讴丕賲賱 賲蹖倬乇丿丕夭賳丿 讴賲 鬲乇 亘賴 丌賳 賵賮丕丿丕乇 賲蹖賲丕賳賳丿
丌丿賲蹖 夭賲丕賳蹖 亘丕 卮禺氐蹖鬲 鬲乇 亘賴 賳馗乇 賲蹖乇爻丿 讴賴 亘蹖卮鬲乇 亘賴 倬蹖乇賵蹖 丕夭 丨丕賱 賵 賴賵丕蹖 丿乇賵賳蹖 禺賵蹖卮 亘倬乇丿丕夭丿 鬲丕 丿乇 倬蹖 倬蹖乇賵蹖 丕夭 丕氐賵賱 禺賵丿 亘丕卮丿
丕氐賱丕 丿乇亘丕乇賴 蹖 禺賵蹖卮 爻禺賳 賳诏賮鬲賳 丕夭 亘夭乇诏賵丕乇丕賳賴 鬲乇蹖賳 乇蹖丕讴丕乇蹖 賴丕爻鬲
丕卮鬲亘丕賴 爻亘亘 卮丿 讴賴 丕夭 丨蹖賵丕賳貙亘卮乇 倬丿蹖丿 丌蹖丿
丌蹖丕 丨賯蹖賯鬲 丕蹖賳 賯丿乇鬲 乇丕 丿丕乇丿 鬲丕 丿賵亘丕乇賴 丕夭 亘卮乇 丨蹖賵丕賳蹖 倬丿蹖丿 丌賵乇丿
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March 2, 2025I have wanted to read this book many times, I have stopped a lot of times before even reaching page 100. Now I finally see its whitened spine and the bookmark resting at page 510. I am proud of myself as I have always been kind of scared of philosophy in English, of not understanding the references, of not grasping the nuances of speech. I can proudly say that my worries have not been in vain, as expected, I haven't understood all of it, I got lost in Nietzsche's understanding of the world, especially politics, as it has never been of interest to me. However, his thoughts on arts, humanity, existence, values, vivid descriptions and sometime poetic grip on his surroundings, made me want to read more. I will miss reading Nietzsche and I will forever cherish his imaginative description of the world. I have never thought to be fair to rate philosophy, except Cioran, as I have read him at a different time in my life when I could emphasize with him on a different, more sentimental level. Nevertheless, I have extracted from the book some aphorisms that made me smile. I think it is of relevance and kind of eerie in the most pleasant way to smile when reading philosophy, be it to agree with the philosopher, to feel what the philosopher feels and to perceive with his/her pair of eyes as with your own.
pg. 325 "172 - The poet no longer a teacher. - Strange as it may sound to our time, there were once poets and artists whose soul was above the passions with their delights and convulsions, and who therefore took their pleasure in purer materials, worthier men, more delicate complications and d茅nouements. If the artists of our day for the most part unfetter the will, and so are under certain circumstances for that very reason emancipators of life, those were tamers of the will, enchanters of animals, creators of men. In fact, they moulded, re-moulded, and new-moulded life, whereas the fame of poets of our day lies in unharnessing, unchaining, and shattering. The ancient Greeks demanded of the poet that he should be the teacher of grown men. How ashamed the poet would be now if this demand were made of him! He is not even a good student of himself, and so never himself becomes a good poem or a fine picture. Under the most favourable circumstances he remains the shy, attractive ruin of a temple, but at the same time a cavern of cravings, overgrown like a ruin with flowers, nettles, and poisonous weeds, inhabited and haunted by snakes, worms, spiders, and birds; an object for sad reflection as to why the noblest and most precious must grow up at once like a ruin, without the past and future of perfection."
pg. 350 "237 - The wanderer in the mountains to himself. - There are certain signs that you have gone farther and higher. There is a freer, wider prospect before you, the air blows cooler yet milder in your face (you have unlearned the folly of confounding mildness with warmth), your gait is more firm and vigorous, courage and discretion have waxed together. On all these grounds your journey may now be more lonely and in any case more perilous than heretofore, if indeed not to the extent believed by those who from the misty valley see you, the roamer, striding on the mountains."
pg. 378 "366 - 'Will a self'. - Active, successful natures act, not according to the maxim, 'Know thyself', but as if always confronted with the command, 'Will a self, so you will become a self.' - Fate seems always to have left them a choice. Inactive, contemplative natures, on the other hand, reflect on how they have chosen their self 'once for all' at their entry into life."
pg. 383 "399 - Being satisfied. - We show that we have attained maturity of understanding when we no longer go where rare flowers lurk under the thorniest hedges of knowledge, but are satisfied with gardens, forests, meadows, and ploughlands, remembering that life is too short for the rare and uncommon."
pg. 397 "14 - Man as the comic actor of the world. - It would require beings more intellectual than men to relish to the full the humorous side of man's view of himself as the goal of all existence and of his serious pronouncement that he is satisfied only with the prospect of fulfilling a world-mission. If a God created the world, he created man to be his ape, as a perpetual source of amusement in the midst of his rather tedious eternities. The music of the spheres surrounding the world would then presumably be the mocking laughter of all the other creatures around mankind. God in his boredom uses pain for the tickling of his favourite animal, in order to enjoy his proudly tragic gestures and expressions of suffering, and, in general, the intellectual inventiveness of the vainest of his creatures - as inventor of this inventor. For he who invented man as a joke had more intellect and more joy in intellect than has man. Even here, where our human nature is willing to humble itself, our vanity again plays us a trick, in that we men should like in this vanity at least to be quite marvellous and incomparable. Our uniqueness in the world! Oh, what an improbable thing it is! Astronomers, who occasionally acquire a horizon outside our world, give us to understand that the drop of life on the earth is without significance for the total character of the mighty ocean of birth and decay; that countless stars present conditions for the generation of life similar to those of the earth - and yet these are but a handful in comparison with the endless number that have never known, or have long been cured, of the eruption of life; that life on each of these stars, measured by the period of its existence, has been but an instant, a flicker, with long, long intervals afterwards - and thus in no way the aim and final purpose of their existence. Possibly the ant in the forest is quite as firmly convinced that it is the aim and purpose of the existence of the forest, as we are convinced in our imaginations (almost unconsciously) that the destruction of mankind involves the destruction of the world. It is even modesty on our part to go no farther than this, and not to arrange a universal twilight of the world and the gods as the funeral ceremony of the last man. Even to the eye of the most unbiased astronomer a lifeless world can scarcely appear otherwise than as a shining and swinging star wherein man lies buried."
pg.417 - "52 - The sum-total of conscience. - The sum-total of our conscience is all that has regularly been demanded of us, without reason, in the days of our childhood, by people whom we respected or feared. From conscience comes that feeling of obligation ('This I must do, this omit') which does not ask, Why must I? - In all cases where a thing is done with 'because' and 'why', man acts without conscience, but not necessarily on that account against conscience. The belief in authority is the source of conscience; which is therefore not the voice of God in the heart of man, but the voice of some men in man."
pg.422 - "67 - The habit of contrasts. - Superficial, inexact observation sees contrasts everywhere in nature (for instance, 'hot and cold'), where there are no contrasts, only differences of degree. This bad habit has induced us to try to understand and interpret even the inner nature, the intellectual and moral world, in accordance with such contrasts. An infinite amount of cruelty, arrogance, harshness, estrangement, and coldness has entered into human emotion, because men imagined they saw contrasts where there were only transitions."
pg.463 - "194 - Dreams. - Our dreams, if for once in a way they succeed and are complete - generally a dream is a bungled piece of work - are symbolic concatenations of scenes and images in place of a narrative poetical language. They paraphrase our experiences or expectations or relations with poetic boldness and definiteness, so that in the morning we are always astonished at ourselves when we remember the nature of our dream. In dreams we use up too much artistry - and hence are often too poor in artistry in the daytime."
pg. 325 "172 - The poet no longer a teacher. - Strange as it may sound to our time, there were once poets and artists whose soul was above the passions with their delights and convulsions, and who therefore took their pleasure in purer materials, worthier men, more delicate complications and d茅nouements. If the artists of our day for the most part unfetter the will, and so are under certain circumstances for that very reason emancipators of life, those were tamers of the will, enchanters of animals, creators of men. In fact, they moulded, re-moulded, and new-moulded life, whereas the fame of poets of our day lies in unharnessing, unchaining, and shattering. The ancient Greeks demanded of the poet that he should be the teacher of grown men. How ashamed the poet would be now if this demand were made of him! He is not even a good student of himself, and so never himself becomes a good poem or a fine picture. Under the most favourable circumstances he remains the shy, attractive ruin of a temple, but at the same time a cavern of cravings, overgrown like a ruin with flowers, nettles, and poisonous weeds, inhabited and haunted by snakes, worms, spiders, and birds; an object for sad reflection as to why the noblest and most precious must grow up at once like a ruin, without the past and future of perfection."
pg. 350 "237 - The wanderer in the mountains to himself. - There are certain signs that you have gone farther and higher. There is a freer, wider prospect before you, the air blows cooler yet milder in your face (you have unlearned the folly of confounding mildness with warmth), your gait is more firm and vigorous, courage and discretion have waxed together. On all these grounds your journey may now be more lonely and in any case more perilous than heretofore, if indeed not to the extent believed by those who from the misty valley see you, the roamer, striding on the mountains."
pg. 378 "366 - 'Will a self'. - Active, successful natures act, not according to the maxim, 'Know thyself', but as if always confronted with the command, 'Will a self, so you will become a self.' - Fate seems always to have left them a choice. Inactive, contemplative natures, on the other hand, reflect on how they have chosen their self 'once for all' at their entry into life."
pg. 383 "399 - Being satisfied. - We show that we have attained maturity of understanding when we no longer go where rare flowers lurk under the thorniest hedges of knowledge, but are satisfied with gardens, forests, meadows, and ploughlands, remembering that life is too short for the rare and uncommon."
pg. 397 "14 - Man as the comic actor of the world. - It would require beings more intellectual than men to relish to the full the humorous side of man's view of himself as the goal of all existence and of his serious pronouncement that he is satisfied only with the prospect of fulfilling a world-mission. If a God created the world, he created man to be his ape, as a perpetual source of amusement in the midst of his rather tedious eternities. The music of the spheres surrounding the world would then presumably be the mocking laughter of all the other creatures around mankind. God in his boredom uses pain for the tickling of his favourite animal, in order to enjoy his proudly tragic gestures and expressions of suffering, and, in general, the intellectual inventiveness of the vainest of his creatures - as inventor of this inventor. For he who invented man as a joke had more intellect and more joy in intellect than has man. Even here, where our human nature is willing to humble itself, our vanity again plays us a trick, in that we men should like in this vanity at least to be quite marvellous and incomparable. Our uniqueness in the world! Oh, what an improbable thing it is! Astronomers, who occasionally acquire a horizon outside our world, give us to understand that the drop of life on the earth is without significance for the total character of the mighty ocean of birth and decay; that countless stars present conditions for the generation of life similar to those of the earth - and yet these are but a handful in comparison with the endless number that have never known, or have long been cured, of the eruption of life; that life on each of these stars, measured by the period of its existence, has been but an instant, a flicker, with long, long intervals afterwards - and thus in no way the aim and final purpose of their existence. Possibly the ant in the forest is quite as firmly convinced that it is the aim and purpose of the existence of the forest, as we are convinced in our imaginations (almost unconsciously) that the destruction of mankind involves the destruction of the world. It is even modesty on our part to go no farther than this, and not to arrange a universal twilight of the world and the gods as the funeral ceremony of the last man. Even to the eye of the most unbiased astronomer a lifeless world can scarcely appear otherwise than as a shining and swinging star wherein man lies buried."
pg.417 - "52 - The sum-total of conscience. - The sum-total of our conscience is all that has regularly been demanded of us, without reason, in the days of our childhood, by people whom we respected or feared. From conscience comes that feeling of obligation ('This I must do, this omit') which does not ask, Why must I? - In all cases where a thing is done with 'because' and 'why', man acts without conscience, but not necessarily on that account against conscience. The belief in authority is the source of conscience; which is therefore not the voice of God in the heart of man, but the voice of some men in man."
pg.422 - "67 - The habit of contrasts. - Superficial, inexact observation sees contrasts everywhere in nature (for instance, 'hot and cold'), where there are no contrasts, only differences of degree. This bad habit has induced us to try to understand and interpret even the inner nature, the intellectual and moral world, in accordance with such contrasts. An infinite amount of cruelty, arrogance, harshness, estrangement, and coldness has entered into human emotion, because men imagined they saw contrasts where there were only transitions."
pg.463 - "194 - Dreams. - Our dreams, if for once in a way they succeed and are complete - generally a dream is a bungled piece of work - are symbolic concatenations of scenes and images in place of a narrative poetical language. They paraphrase our experiences or expectations or relations with poetic boldness and definiteness, so that in the morning we are always astonished at ourselves when we remember the nature of our dream. In dreams we use up too much artistry - and hence are often too poor in artistry in the daytime."
August 25, 2024
I got this paperback for $10 at The Strand in NYC. (Excellent bookstore!) I don't spend much money on books, but this was worth every penny. I was foolishly reading an earlier translation that was in the public domain, but you get what you pay for. It didn't make any sense to me and I decided it was trash. The Faber/Lehmann translation is the one to get. Part of the reason translations are so important is because Nietzsche's philosophy is sophisticated; with a simpler message, the translation isn't as crucial. As with much of Nietzsche's writing, these aphorisms in here cause pleasurable little light bulbs to flick on in my head. So many times I told myself "I never thought about it that way." This is because I'm "all too human" with my own prejudices that Nietzsche was able to rise above. A theme of his writing is that humans aren't as important as they think they are. I can accept this intellectually, but how easy it is too slip back into self-importance. I read a lot of this on my flight back from NYC to Nashville. The short aphorisms made the book more accessible because it didn't seem like a big commitment. The bite size pieces were easy to digest but still left you feeling full of enlightenment.
January 4, 2015
The criticisms on religion in this book are as valid as they were when they were first written.
I have enjoyed my second reading of this volume by one of the greatest minds to have walked on earth.
I have enjoyed my second reading of this volume by one of the greatest minds to have walked on earth.
March 29, 2025
Einer meiner Professoren wurde nicht m眉de, Nietzsche zu zitieren. Mindestens in jeder dritten Vorlesung erinnerte er uns daran: 鈥濱ch f眉rchte, wir werden Gott nicht los, weil wir noch an die Grammatik glauben.鈥� (Wobei er, meine ich, das weil durch solange ersetzte, aber vielleicht bilde ich mir das ein.)
Und in der Tat, gibt es kaum ein anderes Beispiel, wo ein einziger Satz eine ganze Philosophie repr盲sentiert.
Vielleicht war dieser eine Satz so m盲chtig, dass ich glaubte, mir die Lekt眉re von Nietzsche ersparen zu k枚nnen. Au脽erdem missfiel mir, dass Nietzsche von Menschen gesch盲tzt wird, die sonst nicht viel von Philosophie verstehen. (Ein aktuelles Beispiel ist Jordan Peterson). Und mir schien, dass Nietzsche im wesentlichen philosophische Floskeln produziert hat.
Nun also, Menschliches, Allzumenschliches, ein Buch, das Die Zeit zu den 100 besten B眉chern z盲hlt. Zu Recht?
Der Titel ist schon mal gro脽artig. Der Untertitel Ein Buch f眉r freie Geister dagegen so abgeschmackt d盲mlich, dass ich es am liebsten gleich wieder zuklappen m枚chte.
Ich gehe also mit einer gewissen Voreingenommenheit an die Lekt眉re. Und die wird in Abschnitt 19 erstmals belohnt:
鈥濪ie Erfindung der Gesetze der Zahlen ist aufgrund des urspr眉nglich schon herrschenden Irrtums gemacht, dass es mehrere gleiche Dinge gebe (aber tats盲chlich gibt es nichts Gleiches), mindestens dass es Dinge gebe (aber es gibt keine 芦Dinge禄). Die Annahme der Vielheit setzt immer schon voraus dass es etwas gebe, was vielfach vorkommt: aber gerade hier schon waltet der Irrtum, schon da fingieren wir Wesen, Einhalten, die es nicht gibt.鈥�
Es gibt keine Dinge? Oh, je.
Und dann gibt es jede Menge belanglose Plauderei, bis zum Abschnitt 39, wo er uns die Fabel der intelligiblen Freiheit schenkt.
鈥濪ie Geschichte der Empfindung, verm枚ge deren wir jemanden verantwortlich machen, also der so genannten moralischen Empfindung, verl盲uft in folgenden Hauptphasen. Zuerst nennt man einzelne Handlungen gut oder b枚se ohne alle R眉cksicht auf deren Motive, sondern allein der n眉tzlichen oder sch盲dlichen Folgen wegen. Bald vergisst man die Herkunft dieser Bezeichnung und w盲hnt, dass den Handlung an sich, ohne R眉cksicht auf deren Folgen, die Eigenschaft 芦gut禄 oder 芦b枚se禄 innewohne: mit dem selben Irrtume, nach welchem die Sprache den Stein selber als hart, den Baum selber als gr眉n bezeichnet 鈥� also dadurch, dass man, was Wirkung ist, als Ursache fasst. Sodann legt man das Gut- oder B枚se-sein in die Motive hinein und betrachtet die Taten an sich als moralisch zweideutig. Man geht weiter und gibt es Pr盲dikat gut oder b枚se nicht mehr dem einzelnen Motive, sondern dem ganzen Wesen eines Menschen, aus dem das Motiv, wie die Pflanze aus dem Erdreich, herausw盲chst. So macht man der Reihe nach den Menschen f眉r seine Wirkung, dann f眉r seine Handlung, dann f眉r seine Motive und endlich f眉r sein Wesen verantwortlich.鈥�
Das ist allerdings noch viel schlauer als der Abschnitt 19 dumm war.
Und ein Beispiel f眉r eine Nietzsche-Ansicht, die zumindest bedenkenswert ist, ist diese (Abschnitt 45):
鈥濪er Begriff gut und b枚se hat eine doppelte Vorgeschichte: n盲mlich einmal in der Seele der herrschenden St盲mme und Kasten. Wer die Macht zu vergelten hat, Gutes mit Gutem, B枚ses mit B枚sem, und auch wirklich Vergeltung 眉bt, also dankbar und rachs眉chtig ist, wird wird gut genannt; wer unm盲chtig ist und nicht vergelten kann, gilt als schlecht. Wann geh枚rt alles Guter zu den 芦Guten禄, einer Gemeinde, welche Gemeingef眉hl hat, weil die einzelnen durch den Sinn der Vergeltung miteinander verflochten sind. Man geh枚rt als Schlechter zu den 芦Schlechten禄, zu einem Haufen unterworfener, ohnm盲chtiger Menschen, welche kein Gemeingef眉hl haben.鈥�
Und so geht es weiter. Belanglosigkeiten, dumme und kluge Beobachtungen und dann und wann Bemerkungen, 眉ber die nachzudenken sich lohnt.
Und vermutlich wird jeder etwas finden, was als Zitat eingeflochten, jedes Gespr盲ch belebt (Abschnitt 115):
鈥濴eute, welchen ihr t盲gliches Leben zu leer und eint枚nig vorkommt, werden leicht religi枚s: dieses begreiflich unverzeihlich; nur haben sie kein Recht, Religiosit盲t von denen zu fordern, denen das t盲gliche Leben nicht leer und eint枚nig verflie脽t.鈥�
Oder noch besser: 鈥濪er Stein ist mehr Stein als fr眉her.鈥� (218) 鈥灻渂erzeugungen sind gef盲hrlichere Feinde der Wahrheit als L眉gen.鈥� (483)
Und so weiter. Das Problem bei einem Buch, das weitgehend aus Aphorismen besteht, liegt darin, dass die Belanglosigkeiten und Unsinnigkeiten mit derselben W眉rde vorgetragen werden wie die Perlen, wodurch die Perlen an Glanz verlieren.
7/10
Und in der Tat, gibt es kaum ein anderes Beispiel, wo ein einziger Satz eine ganze Philosophie repr盲sentiert.
Vielleicht war dieser eine Satz so m盲chtig, dass ich glaubte, mir die Lekt眉re von Nietzsche ersparen zu k枚nnen. Au脽erdem missfiel mir, dass Nietzsche von Menschen gesch盲tzt wird, die sonst nicht viel von Philosophie verstehen. (Ein aktuelles Beispiel ist Jordan Peterson). Und mir schien, dass Nietzsche im wesentlichen philosophische Floskeln produziert hat.
Nun also, Menschliches, Allzumenschliches, ein Buch, das Die Zeit zu den 100 besten B眉chern z盲hlt. Zu Recht?
Der Titel ist schon mal gro脽artig. Der Untertitel Ein Buch f眉r freie Geister dagegen so abgeschmackt d盲mlich, dass ich es am liebsten gleich wieder zuklappen m枚chte.
Ich gehe also mit einer gewissen Voreingenommenheit an die Lekt眉re. Und die wird in Abschnitt 19 erstmals belohnt:
鈥濪ie Erfindung der Gesetze der Zahlen ist aufgrund des urspr眉nglich schon herrschenden Irrtums gemacht, dass es mehrere gleiche Dinge gebe (aber tats盲chlich gibt es nichts Gleiches), mindestens dass es Dinge gebe (aber es gibt keine 芦Dinge禄). Die Annahme der Vielheit setzt immer schon voraus dass es etwas gebe, was vielfach vorkommt: aber gerade hier schon waltet der Irrtum, schon da fingieren wir Wesen, Einhalten, die es nicht gibt.鈥�
Es gibt keine Dinge? Oh, je.
Und dann gibt es jede Menge belanglose Plauderei, bis zum Abschnitt 39, wo er uns die Fabel der intelligiblen Freiheit schenkt.
鈥濪ie Geschichte der Empfindung, verm枚ge deren wir jemanden verantwortlich machen, also der so genannten moralischen Empfindung, verl盲uft in folgenden Hauptphasen. Zuerst nennt man einzelne Handlungen gut oder b枚se ohne alle R眉cksicht auf deren Motive, sondern allein der n眉tzlichen oder sch盲dlichen Folgen wegen. Bald vergisst man die Herkunft dieser Bezeichnung und w盲hnt, dass den Handlung an sich, ohne R眉cksicht auf deren Folgen, die Eigenschaft 芦gut禄 oder 芦b枚se禄 innewohne: mit dem selben Irrtume, nach welchem die Sprache den Stein selber als hart, den Baum selber als gr眉n bezeichnet 鈥� also dadurch, dass man, was Wirkung ist, als Ursache fasst. Sodann legt man das Gut- oder B枚se-sein in die Motive hinein und betrachtet die Taten an sich als moralisch zweideutig. Man geht weiter und gibt es Pr盲dikat gut oder b枚se nicht mehr dem einzelnen Motive, sondern dem ganzen Wesen eines Menschen, aus dem das Motiv, wie die Pflanze aus dem Erdreich, herausw盲chst. So macht man der Reihe nach den Menschen f眉r seine Wirkung, dann f眉r seine Handlung, dann f眉r seine Motive und endlich f眉r sein Wesen verantwortlich.鈥�
Das ist allerdings noch viel schlauer als der Abschnitt 19 dumm war.
Und ein Beispiel f眉r eine Nietzsche-Ansicht, die zumindest bedenkenswert ist, ist diese (Abschnitt 45):
鈥濪er Begriff gut und b枚se hat eine doppelte Vorgeschichte: n盲mlich einmal in der Seele der herrschenden St盲mme und Kasten. Wer die Macht zu vergelten hat, Gutes mit Gutem, B枚ses mit B枚sem, und auch wirklich Vergeltung 眉bt, also dankbar und rachs眉chtig ist, wird wird gut genannt; wer unm盲chtig ist und nicht vergelten kann, gilt als schlecht. Wann geh枚rt alles Guter zu den 芦Guten禄, einer Gemeinde, welche Gemeingef眉hl hat, weil die einzelnen durch den Sinn der Vergeltung miteinander verflochten sind. Man geh枚rt als Schlechter zu den 芦Schlechten禄, zu einem Haufen unterworfener, ohnm盲chtiger Menschen, welche kein Gemeingef眉hl haben.鈥�
Und so geht es weiter. Belanglosigkeiten, dumme und kluge Beobachtungen und dann und wann Bemerkungen, 眉ber die nachzudenken sich lohnt.
Und vermutlich wird jeder etwas finden, was als Zitat eingeflochten, jedes Gespr盲ch belebt (Abschnitt 115):
鈥濴eute, welchen ihr t盲gliches Leben zu leer und eint枚nig vorkommt, werden leicht religi枚s: dieses begreiflich unverzeihlich; nur haben sie kein Recht, Religiosit盲t von denen zu fordern, denen das t盲gliche Leben nicht leer und eint枚nig verflie脽t.鈥�
Oder noch besser: 鈥濪er Stein ist mehr Stein als fr眉her.鈥� (218) 鈥灻渂erzeugungen sind gef盲hrlichere Feinde der Wahrheit als L眉gen.鈥� (483)
Und so weiter. Das Problem bei einem Buch, das weitgehend aus Aphorismen besteht, liegt darin, dass die Belanglosigkeiten und Unsinnigkeiten mit derselben W眉rde vorgetragen werden wie die Perlen, wodurch die Perlen an Glanz verlieren.
7/10
September 26, 2023
Dashamir毛si. - Mes gj毛rave t毛 vogla, por pafund毛sisht t毛 zakonshme dhe, p毛r k毛t毛 arsye, tep毛r efikase, t毛 cilave shkenca duhet t'u kushtoj毛 m毛 shum毛 v毛mendje se gj毛rave m毛 t毛 rralla dhe t毛 m毛dha, duhet llogaritur edhe dashamir毛sia; dua t毛 them, ajo shfaqje e mentalitetit miq毛sor n毛 shoq毛ri, ajo buz毛qeshje me sy, ai shtr毛ngim dore, ai humor i mir毛, te t毛 cilat zakonisht p毛rfshihet pothuajse 莽do veprim njer毛zor. 脟do m毛sues, 莽do funksionar, ia shton k毛t毛 stoli asaj q毛 毛sht毛 detyra e tij; kjo 毛sht毛 veprimtaria e vazhdueshme e njer毛zimit, n毛 nj毛 far毛 m毛nyre, val毛t e drit毛s s毛 tij, n毛 t毛 cilat jeton gjith莽ka, ve莽an毛risht n毛 rrethin m毛 t毛 ngusht毛, brenda familjes, jeta bleron dhe lul毛zon vet毛m fal毛 k毛saj dashamir毛sie. P毛rzem毛rsia, g毛zimi, mir毛sia e zemr毛s, jan毛 rrjedha q毛 kan毛 buruar gjithnj毛 nga instinkti jo egoist dhe kan毛 kontribuar te kultura jon毛 shum毛 m毛 fuqish毛m se ato shfaqjet e famshme t毛 t毛 nj毛jtit instinkt q毛 quhen m毛shir毛, p毛rd毛lles毛 dhe sakrific毛. Por njeriu i vler毛son pak ato, dhe t毛 themi t毛 v毛rtet毛n, tek ato nuk ka shum毛 altruiz毛m. Megjithat毛, shuma e k毛tyre dozave t毛 vogla 毛sht毛 e mrekullueshme, forca e tyre e p毛rgjithshme 毛sht毛 nj毛 nga forcat m毛 t毛 m毛dha. 鈥� Po k毛shtu, n毛 bot毛 gjendet shum毛 m毛 tep毛r lumturi nga sa mund t毛 shikojn毛 syt毛 e ngrysur: n毛se i b毛jm毛 mir毛 llogarit毛 dhe nuk harrojm毛 ato 莽aste mir毛qenieje me t毛 cilat 毛sht毛 e pasur 莽do dit毛 n毛 莽do jet毛 njer毛zore, edhe tek ajo m毛 e sfilitura.
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May 6, 2011Who knew that the early Nietzsche could be so likable? The Nietzsche of Human, All Too Human is the funny guy at the cocktail party, who deploys his zingers against religion, art, society, and other such things. If we were Victorians, we'd call him a popinjay. Nowadays, we'd say he's a little like Christopher Hitchens or something. Later Nietzsche, just a douchebag. Early Nietzsche, hilarious! And OK with other humans!
It's hard to call this philosophy. There's no system. I don't however, have a shelf for "funny things I'd like to highlight," so that's as good as we're going to get.
It's hard to call this philosophy. There's no system. I don't however, have a shelf for "funny things I'd like to highlight," so that's as good as we're going to get.
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