Nietzsche Quotes

It is intoxicating joy for the sufferer to look away from his suffering and to forget himself.

But I need solitude--which is to say, recovery, return to myself, the breath of a free, light, playful air.

The consequences of our actions take hold of us, quite indifferent to our claim that meanwhile we have 'improved.

Your educators can only be your liberators.

Did you ever say yes to a pleasure? oh my friends, then you also said yes to all pain. all things are linked, entwined, in love with one another.

Equality before the enemy -that is the main condition to fight a fair duel. Where you have contempt, you cannot wage war; where you are in command, where you can see someone beneath you, you should not wage war.

We have to be careful that in throwing out the devil, we don't throw out the best part of ourselves.

The conviction reigns that it is only through the sacrifices and accomplishments of the ancestors that the tribe exists--and that one has to pay them back with sacrifices and accomplishments; one thus recognizes a debt that constantly grows greater, since these forebears never cease, in their continued existence as powerful spirits, to accord the tribe new advantages and new strength.

It is in this sense that Nietzsche is driven, against many explicit resolutions to the contrary, to be a No-sayer. For what the décadents who surround him are doing is to say No where they should be saying Yes, where they should be Dionysian; and what is leading them to this life-denying perversity, mostly of course unconsciously, is that they subscribe to a set of values that puts the central features of *this* world at a discount. Where they find suffering, they immediately look for someone to blame, and end up hating themselves, or generalize that into a hatred of "human nature". They look for "peace of mind", using it as a blanket term and failing to see the diversity of states, some of them desirable and some of them the reverse, which that term covers. They confuse cause and effect, thinking that the connection between virtue and happiness is that the former leads to the latter, whereas in fact the reverse is the case. They have, in Nietzsche's cruelly accurate phrase, "the vulgar ambition to possess generous feelings" ("Expeditions of an Untimely Man, number 6). They confuse breeding fine men with taming them. Throughout the major part of Twilight this devastating list of our vulgarities continues.

All history is the experimental refutation of the theory of the so-called moral order of things.

Almighty God, I am sorry I am now an atheist, but have You read Nietzsche?

The priest invents and encourages every kind of suffering and distress so that man may not have the opportunity to become scientific, which requires a considerable degree of free time, health, and an outlook of confident positivism. Thus, the religious authorities work hard to make and keep people feeling sinful, unworthy, and unhappy.

- Sort out the sort ofs from the maybes, and maybe you will start walking in the right direction, like you’re on a treadmill. - You have your direction. I have my direction. As for the correct direction, the one direction - it does not exist...-Jarod Kintz and Stefan D

what are you looking for? There is no Truth. There's only action, action obeying a million different impulses, ephemeral action, action subjected to every possible and imaginable contingency and contradiction, Life. Life is crime, theft, jealousy, hunger, lies, disgust,stupidity, sickness, volcanic eruptions, earthquakes, piles of corpses. what can you do about it, my poor friend?

A waitress, bringing Finkler more hot water, interrupted Treslove's answer. Finkler always asked for more hot water no matter how much hot water had already been brought. It was his way of asserting power, Treslove thought. No doubt Nietzsche, too, ordered more hot water than he needed.

This workshop where ideals are manufactured--it seems to me it stinks of so many lies

And as long as you are in any way ashamed before yourself, you do not yet belong with us.

A connection could be drawn between the secular ascent of biblical values in today's world and the depreciation of beauty that characterizes it on so many levels. Beauty today is often depreciated as monotonous or denounced as a constraining norm, when it is simply reduced to a pure spectacle accompanied by a rehabilitation or even exaltation of deformity and ugliness, as can be seen in many areas. The degeneration of beauty and the promotion of ugliness, tied to the flowering of intellectualism, could be certainly be part of the Umwertung stigmatized by Nietzsche.

For a brief moment I felt I was the older, the more mature."A gift of life," I responded, "if not to say, a gift of God, such as music, should not have the mocking charge of paradox leveled at it for things that are merely evidence of the fullness of its nature. One should love them.""Do you believe love is the strongest emotion?" he asked."Do you know any stronger?""Yes, interest.""By which you probably mean a love that has been deprived of its animal warmth, is that it?""Let's agree on that definition!" he said with a laugh. "Good night!"We had arrived again at the Leverkühn house, and he opened his front door.

you make me laugh, with your metaphysical anguish, its just that you're scared silly, frightened of life, of men of action, of action itself, of lack of order. But everything is disorder, dear boy. Vegetable, mineral and animal, alldisorder, and so is the multitude of human races, the life of man, thought,history, wars, inventions, business and the arts, and all theories, passionsand systems. Its always been that way. Why are you trying to make something outof it? And what will you make? what are you looking for? There is no Truth.There's only action, action obeying a million different impulses, ephemeralaction, action subjected to every possible and imaginable contingency andcontradiction, Life. Life is crime, theft, jealousy, hunger, lies, disgust,stupidity, sickness, volcanic eruptions, earthquakes, piles of corpses. what can you do about it, my poor friend?

Language has been mobilised and sent into battle; it directs the human carnage of conflict with its enunciation of emotion, stimulating souls to abandon peace.

They were handsome, proper and normal family fathers who built the concentration camps and whipped the prisoners to death. And who was Nietzsche? A narcotized syphilitic.

They are now informing me that not only are they better than the powerful, the masters of the world whose spittle they have to lick (not from fear, not at all from fear! but because God orders them to honour those in authority) – not only are they better, but they have a “better time”, or at least will have a better time one day. But enough! enough! I can’t bear it any longer. Bad air! Bad air! This workshop where ideals are fabricated – it seems to me just to stink of lies.

If a man has character, he has also his typical experience, which always recurs.

Remember, our kind protects you Normals from the Pures. We are the rope tied between man and super-beast. A rope forever dangling from the precipice. I tap Zetania's shoulder and ask, "What's a precipice?" "A cliff's edge," she whispers. Precipice. Must be a French word.

Well, there is a piece of famous advice, grand advice even if it is German, to forget what you can't bear. The strong can forget, can shut out history. Very good. Even if it is self-flattery to speak of strength--these aesthetic philosophers, they take a posture, but power sweeps postures away. Still, it's true you can't go on transposing one nightmare into another, Nietzsche was certainly right about that. The tender-minded must harden themselves. Is this world nothing but a barren lump of coke? No, no, but what sometimes seems a system of prevention, a denial of what every human being knows. I love my children, but I am the world to them, and bring them nightmares. I had this child by my enemy. And I love her. The sight of her, the odor of her hair, this minute, makes me tremble with love. Isn't it mysterious how I love the child of my enemy? But a man doesn't need happiness for himself. No, he can put up with any amount of torment--with recollections, with his own familiar evils, despair. And this is the unwritten history of man, his unseen, negative accomplishment, his power to do without gratification for himself provided there is something great, something into which his being, and all beings can go. He does not need meaning as long as such intensity has scope. Because then it is self-evident; it is meaning.

What really arouses indignation against suffering is not suffering as such but the senselessness of suffering...

It is nobler to declare oneself wrong than to insist on being right --especially when one is right.

Blessed are the forgetful, for they get the better even of their blunders.

It’s about Nietzsche’s theory of universal debt. Your parents make it possible for you to believe a far better myth than Santa. They let you think that you, as a kid, don’t owe the world a thing. The world can give you, even if just for a few minutes, utter joy without requiring anything from you. It’s not about consumerism. As far as you know, no one buys you these presents. They come out of nothingness, with fantasies of elves attached. You aren’t required to be grateful to your parents or anything like that. They can give to you and nothing is required in return. When you get old enough, when you have kids, you get to enact this myth for them. It has nothing to do with any fat man in a red suit, no matter what we tell ourselves. It’s about owing nothing, and then realizing that you have to do this job of perpetuating this… this fantasy world, whether you like it or not.

A man who wills commands something within himself that renders obedience, or that he believes renders obedience.

Both Marx and Nietzsche understood that moral outrage is the last resort of the powerless. That is why Marx refused to issue moral condemnations of capitalism, preferring instead to lay out, calmly and ruthlessly, his reasons for believing that it is destined to be replaced by socialism. And that is why Nietzsche mocks Christianity for portraying its crucified Saviour as bait wriggling on a hook to catch unsuspecting souls.

You see, the bodily resurrection of Jesus isn't a take-it-or-leave-it thing, as though some Christians are welcome to believe it and others are welcome not to believe it. Take it away, and the whole picture is totally different. Take it away, and Karl Marx was probably right to accuse Christianity of ignoring the problems of the material world. Take it away, and Sigmund Freud was probably right to say that Christianity is a wish-fulfillment religion. Take it away, and Friedrich Nietzsche was probably right to say that Christianity was a religion for wimps. Put it back, and you have a faith that can take on the postmodern world that looks to Marx, Freud and Nietzsche as its prophets, and you can beat them at their own game with the Easter news that the foolishness of God is wiser than men, and the weakness of God is stronger than men.

One has to take a somewhat bold and dangerous line with this existence: especially as, whatever happens, we are bound to lose it.

I obviously do everything to be "hard to understand" myself

You would not enjoy Nietzsche, sir. He is fundamentally unsound.

As thoroughly as mankind has killed God, the reader has despatched the author.

What is familiar is what we are used to; and what we are used to is most difficult to 'Know' - that is, to see as a problem; that is, to see as strange, as distant, as 'outside us'.

Nietzsche, an infinitely harder and more courageous intellect, was incapable of any such confusion of ideas; he seldom allowed sentimentality to turn him from the glaring fact.

To leave is to suffer,to survive is to find some meaning in the suffering.

What doesn't kill us makes a good story.

A soul that knows it is loved but does not itself love betrays its sediment: what is at bottom comes up."―Epigrams and Interludes, Section 79

Men speak of God’s love for man… but if providence does not come in this hour, where is He then? My conclusion is simple. The Semitic texts from Bronze Age Palestine of which Christianity is comprised still fit uncomfortably well with contemporary life. The Old Testament depicts a God capricious and cruel; blood sacrifice, vengeance, genocide; death and destruction et al. Would He not approve of Herr Hitler and the brutal, tribalistic crusade against Hebrews and non-Christian ‘untermensch?’One thing is inarguable. His church on Earth has produced some of the most vigorous and violent contribution to the European fascist cause.It is synergy. Man Created God, even if God Created Man; it all exists in the hubris and apotheosis of the narcissistic soul, and alas, all too many of the human herd are willing to follow the beastly trait of leadership. The idea of self-emancipation and advancement, with Europe under the jackboot of fascism, would be Quixotic to the point of mirthless lunacy.

Fukuyama’s thesis that history has climaxed with liberal capitalism may have been widely derided, but it is accepted, even assumed, at the level of the cultural unconscious. It should be remembered, though, that even when Fukuyama advanced it, the idea that history had reached a ‘terminal beach’ was not merely triumphalist. Fukuyama warned that his radiant city would be haunted, but he thought its specters would be Nietzschean rather than Marxian. Some of Nietzsche’s most prescient pages are those in which he describes the ‘oversaturation of an age with history’. ‘It leads an age into a dangerous mood of irony in regard to itself’, he wrote in Untimely Meditations, ‘and subsequently into the even more dangerous mood of cynicism’, in which ‘cosmopolitan fingering’, a detached spectatorialism, replaces engagement and involvement. This is the condition of Nietzsche’s Last Man, who has seen everything, but is decadently enfeebled precisely by this excess of (self) awareness.

Is the world really beautified by the fact that man thinks it beautiful? He has humanized it, that is all.

For one thing is needful: that a human being should attain satisfaction with himself, whether it be by means of this or that poetry or art; only then is a human being at all tolerable to behold. Whoever is dissatisfied with himself is constantly ready for revenge, and we others will be his victims, if only by having to endure his ugly sight.

Every kind of contempt for sex, every impurification of it by means of the concept "impure", is the crime par excellence against life--is the real sin against the holy spirit of life

The worst readers are those who behave like plundering troops: they take away a few things they can use, dirty and confound the remainder, and revile the whole.

The final reward of the dead - to die no more

One must shed the bad taste of wanting to agree with many. "Good" is no longer good when one's neighbor mouths it. And how should there be a "common good"! The term contradicts itself: whatever can be common always has little value. In the end it must be as it is and always has been: great things remain for the great, abysses for the profound, nuances and shudders for the refined, and, in brief, all that is rare for the rare.

Everything goes, everything comes back; eternally rolls the wheel of being. Everything dies, everything blossoms again; eternally runs the year of being. Everything breaks, everything is joined anew; eternally the same House of Being is built. Everything parts, everything greets every other thing again; eternally the ring of being remains faithful to itself. In every Now, being begins; round every Here rolls the sphere There. The center is everywhere. Bent is the path of eternity.

The darker side of Nietzsche’s ideas was incorporated into the Nazi belief system. Part of the link was straightforward: some things Nietzsche said were pure Nazi doctrine. His comments that ‘The extinction of many types of people is just as desirable as any form of reproduction’ and that ‘the tendency must be towards the rendering extinct of the wretched, the deformed, the degenerate’ could come from any work on racial hygiene. Nietzsche’s central contribution was not these explicitly Social Darwinist views, but his rejection of the Judeo-Christian morality of compassion for the weak. Self-creation required hardness towards oneself: a strong will imposing coherence on conflicting impulses. It also requires hardness on others. Conflicts between the self-creative projects of different people made inevitable the attempt to dominate others. The whole of life was a struggle in which victory went to the brave and to the strong-willed. Noble human qualities, linked with the will to power, were brought out in combat but atrophied in peace. Compassion was weakness, cowardice and self-deception. The Judeo-Christian emphasis on it was poison. In drawing these consequences from his beliefs about the death of God and from Social Darwinism, Nietzsche provided the part of the Nazi belief system which ‘justified’ the cruel steps they took to implement their other beliefs.

This kind of renunciation, in fact, has often been the strength, born of necessity, of the world's disinherited, of those who do not fit in with their surroundings or with their own body or with their own race or tradition and who hope, by means of renunciation, to assure for themselves a future world where, to use a Nietzschean expression, the inversion of all values will occur.

I ascended, I ascended, I dreamt, I thought,—but everything oppressed me. A sick one did I resemble, whom bad torture wearieth, and a worse dream reawakeneth out of his first sleep.—But there is something in me which I call courage: it hath hitherto slain for me every dejection. This courage at last bade me stand still and say: "Dwarf! Thou! Or I!"—For courage is the best slayer,—courage which attacketh: for in every attack there is sound of triumph.Man, however, is the most courageous animal: thereby hath he overcome every animal. With sound of triumph hath he overcome every pain; human pain, however, is the sorest pain.Courage slayeth also giddiness at abysses: and where doth man not stand at abysses! Is not seeing itself—seeing abysses?Courage is the best slayer: courage slayeth also fellow-suffering. Fellow-suffering, however, is the deepest abyss: as deeply as man looketh into life, so deeply also doth he look into suffering.Courage, however, is the best slayer, courage which attacketh: it slayeth even death itself; for it saith: "Was that life? Well! Once more!

We are unknown to ourselves, we men of knowledge--and with good reason. We have never sought ourselves--how could it happen that we should ever find ourselves?

Everyone who has ever built anywhere a new heaven first found the power thereto in his own hell.

Nietzsche says very clearly all the way through his career that if you want to define human nature the first thing you must say is that human beings insist on value--we see the world through value colored eyes. We do not know how to look at things neutrally, value-free. So, it's not a question of giving up all values, it's simply a question of which values.

Every means hitherto employed with the intention of making mankind moral has been thoroughly immoral.

Our faith in others betrays that we would rather have faith in ourselves. Our longing for a friend is our betrayer. And often with our love we want merely to overcome envy. And often we attack and make ourselves enemies, to conceal that we are vulnerable.

[Nietzsche's] questions - transcend, but where to; ascend, but to what height? - would have answered themselves if he had calmly kept both feet on the ascetic ground. He was too sick to follow his most important insight: that the main thing in life is to take the minor things seriously. When minor things grow stronger, the danger posed by the main thing is contained; then climbing higher in the minor things means advancing in the main thing.