Quotes by Friedrich Nietzsche

The strongest intimidation, by the way, is the invention of a hereafter with a hell everlasting.

The higher man is distinguished from the lower by his fearlessness and his readiness to challenge misfortune.

He who is a firstling is ever sacrificed.

One must shed the bad taste of wanting to agree with many. Good is no longer good when ones 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.

I obviously do everything to be hard to understand myself

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

to have to combat one’s instincts—that is the formula for decadence: as long as life is ascending, happiness and instinct are one.

It is invisible hands that torment and bend us the worst

The craving for equality can express itself either as a desire to pull everyone down to our own level (by belittling them, excluding them, tripping them up) or as a desire to raise ourselves up along with everyone else (by acknowledging them, helping them, and rejoicing in their success).

Every past is worth condemning.

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.

God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

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.

How can we “find ourselves” again? How can man “know himself”? He is a thing obscure and veiled. If the hare has seven skins, man can cast from him seventy times seven skins, and not be able to say: “Here you truly are; there is skin no more.”Also this digging into oneself, this straight, violent descent into the pit of one’s being, is a troublesome and dangerous business to start. You may easily take such hurt, that no doctor can heal you. And what is the point: since everything bears witness to our essence — our friendships and enmities, our looks and greetings, our memories and forgetfulnesses, our books and our writing!

Energy wasted on negative ends.

Error regarding life necessary to life. - Every belief in the value and dignity of life rests on false thinking; it is possible only through the fact that empathy with the universal life and suffering of mankind is very feebly developed in the individual. Even those rarer men who think beyond themselves at all have an eye, not for this universal life, but for fenced-off portions of it. If one knows how to keep the exceptions principally in view, I mean the greatly gifted and pure of soul, takes their production for the goal of world-evolution and rejoices in the effects they in turn produce, one may believe in the value of life, because the one is overlooking all other men: thinking falsely, that is to say. And likewise if, though one does keep in view all mankind, one accords validity only to one species of drives, the less egoistical, and justifies them in face of all the others, then again one can hope for something of mankind as a whole and to this extent believe in the value of life: thus, in this case too, through falsity of thinking. Whichever of these attitudes one adopts, however, one is by adopting in an exception among men. The great majority endure life without complaining overmuch; they believe in the value of existence, but they do so precisely because each of them exists for himself alone, refusing to step out of himself as those exceptions do: everything outside themselves they notice not at all or at most as a dim shadow. Thus for the ordinary, everyday man the value of life rests solely on the fact that regards himself more highly than he does the world. The great lack of imagination from which he suffers means he is unable to feel his way into other beings and thus he participates as little as possible in their fortunes and sufferings. He, on the other hand, who really could participate in them would have to despair of the value of life; if he succeeded in encompassing and feeling within himself the total consciousness of mankind he would collapse with a curse on existence - for mankind has as a whole no goal, and the individual man when he regards its total course cannot derive from it any support or comfort, but must be reduced to despair. If in all he does he has before him the ultimate goallessness of man, his actions acquire in his own eyes the character of useless squandering. But to feel thus squandered, not merely as an individual fruits but as humanity as a whole, in the way we behold the individual fruits of nature squandered, is a feeling beyond all other feelings. - But who is capable of such a feeling? Certainly only a poet: and poets always know how to console themselves.

Zarathustra answered: “I love mankind.

Even now man is more of an ape than any of the apes.

The body is a big sagacity, a plurality with one sense, a war and a peace, a flock and a shepherd.

The power of gradually losing all feeling of strangeness or astonishment, and finally being pleased at anything, is called the historical sense or historical culture.