—Make it a rule never to
withhold
or con-
## p.
## p.
Nietzsche - v09 - The Dawn of Day
326.
Knowing our Circumstances. — We may
estimate our powers, but not our power. Not only
do circumstances conceal it from us and show it to
us time about,but they even exaggerate or dimin-
ish it. We must consider ourselves as variable
quantities whose productive capacity may in favour-
able circumstances reach the greatest possible
heights: we must therefore reflect upon these cir-
cumstances, and spare no pains in studying them.
327-
A FAbLE. —The Don Juan of knowledge—no
philosopher or poet has yet succeeded in discover-
ing him. He is wanting in love for the things he
recognises, but he possesses wit, a lust for the hunt-
ing after knowledge, and the intrigues in connection
with it, and he finds enjoyment in all these, even up
to the highest and most distant stars of knowledge
—until at last there is nothing left for him to
pursue but the absolutely injurious side of know-
ledge, just as the drunkard who ends by drinking
absinthe and aquafortis. That is why last of all
he feels a longing for hell, for this is the final
knowledge which seduces him. Perhaps even this
would disappoint him, as all things do which one
knows! and then he would have to stand still for
all eternity, a victim to eternal deception, and trans-
formed into his enemy, the Stony Guest, who longs
for an evening meal of knowledge which will never
more fall to his share! for the whole world of things
## p. 277 (#369) ############################################
THE DAWN OF DAY. 277
will not have another mouthful left to offer to these
hungry men.
328.
What Idealistic Theories Disclose. —We
are most certain to find idealistic theories among
unscrupulously practical men; for such men stand
in need of the lustre of these theories for the sake
of their reputation. They adopt them instinctively
without by any means feeling hypocritical in doing
so—no more hypocritical than Englishmen with
their Christianity and their Sabbath-keeping. On
the other hand, contemplative natures who have to
keep themselves on their guard against all kinds
of fantasies and who dread to be reputed as
enthusiasts, are only to be satisfied with hard
realistic theories: they take possession of them
under the same instinctive compulsion without
thereby losing their honesty.
329-
The Calumniators of Cheerfulness. —
People who have been deeply wounded by the dis-
appointments of life look with suspicion upon all
cheerfulness as if it were something childish and
puerile, and revealed a lack of common sense that
moves them to pity and tenderness, such as one
would experience when seeing a dying child caress-
ing his toys on his death-bed. Such men appear to
see hidden graves under every rose; rejoicings,
tumult, and cheerful music appear to them to be the
voluntary illusions of a man who is dangerously ill
## p. 278 (#370) ############################################
278 THE DAWN OF DAY.
and yet wishes to take a momentary draught from
the intoxicating cup of life. But this judgment about
cheerfulness is merely the reflection of the latter on
the dark background of weariness and ill-health: in
itself it is something touching, irrational, and piti-
able, even childlike and puerile, but connected with
that second childhood which follows in the train of
old age, and is the harbinger of death.
330.
Not yet Enough ! — It is not sufficient to
prove a case, we must also tempt or raise men to
it: hence the wise man must learn to convey his
wisdom; and often in such a manner that it may
sound like foolishness!
33i-
Right and Limits. —Asceticism is the proper
mode of thinking for those who must extirpate
their carnal instincts, because these are ferocious
beasts,—but only for such people!
332.
The Bombastic Style. —An artist who does
not wish to put his elevated feelings into a work
and thus unburden himself, but who rather wishes
to impart these feelings of elevation to others, be-
comes pompous, and his style becomes the bom-
bastic style.
## p. 279 (#371) ############################################
THE DAWN OF DAY.
279
333.
“HUMANITY. ”—We do not consider animals as
moral beings. But do you think that animals
consider us as moral beings ? An animal which
had the power of speech once said: “ Humanity is
a prejudice from which we animals at least do not
suffer. "
334.
THE CHARITABLE MAN. The charitable man
gratifies a need of his own inward feelings when
doing good. The stronger this need is the less
does such a man try to put himself in the place
of those who serve the purpose of gratifying his
desire: he becomes indelicate and sometimes even
offensive. (This remark applies to the benevolence
and charity of the Jews, which, as is well known,
is somewhat more effusive than that of other
peoples. )*
335.
THAT LOVE MAY BE FELT AS LOVE. -We
must be honest towards ourselves, and must know
ourselves very well indeed, to be able to practise
upon others that humane dissimulation known as
love and kindness.
336.
WHAT ARE WE CAPABLE OF ? -A man who had
been tormented all day by his wicked and malicious
* The German Jews are well known for their charity, by
means of which they probably wish to prove that they are not
so bad as the Anti-Semites paint them. -TR.
## p. 280 (#372) ############################################
280 THE DAWN OF DAY.
son slew him in the evening, and then with a sigh
of relief said to the other members of his family:
"Well now we can sleep in peace. " Who knows
what circumstances might drive us to!
337-
"Natural. "—To be natural, at least in his
deficiencies, is perhaps the last praise that can be
bestowed upon an artificial artist, who is in other
respects theatrical and half genuine. Such a man will
for this very reason boldly parade his deficiencies.
338.
Conscience-Substitute. —One man is an-
other's conscience: and this is especially important
when the other has none else.
339-
The Transformation of Duties. —When
our duties cease to be difficult of accomplishment,
and after long practice become changed into agree-
able delights and needs, then the rights of others
to whom our duties (though now our inclinations)
refer change into something else: that is, they
become the occasion of pleasant feelings for us.
Henceforth the "other," by virtue of his rights,
becomes an object of love to us instead of an object
of reverence and awe as formerly. It is our own
pleasure we seek when we recognise and main-
tain the extent of his power. When the Quietists
## p. 281 (#373) ############################################
THE DAWN OF DAY. 281
no longer felt their Christian faith as a burden, and
experienced their delight only in God, they took the
motto: "Do all to the glory of God. " Whatever
they performed henceforth in this sense was no
longer a sacrifice, it was as much as to say," Every-
thing for the sake of our pleasure. " To demand that
duty should be always rather burdensome, as Kant
does, is to demand that it shall never develop into
a habit or custom. There is a small residue of
ascetic cruelty in this demand.
340.
Appearances are against the Historian.
—It is a sufficiently demonstrated fact that human
beings come from the womb; nevertheless when
children grow up and stand by the side of their
mother this hypothesis appears very absurd—all
appearances are against it.
341-
The Advantage of Ignorance. —Some one
has said that in his childhood he experienced such
a contempt for the caprices and whims of a melan-
choly temperament that, until he had grown up
and had become a middle-aged man, he did not
know what his own temperament was like: it was
precisely a melancholy temperament. He declared
that this was the best of all possible kinds of
ignorance.
342.
Do NOT bE deceived ! —Yes, he examined the
matter from every side and you think him to be a
## p. 282 (#374) ############################################
282 THE DAWN OF DAY.
man of profound knowledge. But he only wishes
to lower the price—he wants to buy it!
343-
A Moral Pretence. —You refuse to be dis-
satisfied with yourselves or to suffer from yourselves,
and this you call your moral tendency! Very well;
another may perhaps call it your cowardice! One
thing, however, is certain, and that is that you will
never take a trip round the world (and you your-
selves are this world), and you will always remain
in yourselves an accident and a clod on the face
of the earth! Do you fancy that we who hold
different views from you are merely exposing our-
selves out of pure folly to the journey through our
own deserts, swamps, and glaciers, and that we are
voluntarily choosing grief and disgust with our-
selves, like the Stylites?
344-
Subtlety in Mistakes. —If Homer, as they
say, sometimes nodded, he was wiser than all the
artists of sleepless ambition. We must allow
admirers to stop for a time and take breath by
letting them find fault now and then; for nobody
can bear an uninterruptedly brilliant and untiring
excellence—and instead of doing good such a
master would merely become a taskmaster, whom
we hate while he precedes us.
345-
Our Happiness is not an Argument
either Pro OR Con. —Many men are only cap-
## p. 283 (#375) ############################################
THE DAWN OF DAY. 283
able of a small share of happiness: and it is not an
argument against their wisdom if this wisdom is
unable to afford them a greater degree of happiness,
any more than it is an argument against medical
skill that many people are incurable, and others
always ailing. May every one have the good fortune
to discover the conception of existence which will
enable him to realise his greatest share of happiness!
though this will not necessarily prevent his life from
being miserable and not worth envying.
346.
The Enemies of Women. —" Woman is our
enemy "—the man who speaks to men in this way
exhibits an unbridled lust which not only hates
itself but also its means.
347-
The School of the Orator. —When a man
has kept silence for a whole year he learns to stop
chattering, and to discourse instead. The Pytha-
goreans were the best statesmen of their age.
348.
The Feeling of Power. —Note the dis-
tinction: the man who wishes to acquire the feel-
ing of power seizes upon any means, and looks upon
nothing as too petty which can foster this feeling.
He who already possesses power, however, has
grown fastidious and refined in his tastes; few
things can be found to satisfy him.
## p. 284 (#376) ############################################
284 THE DAWN OF DAY.
349-
Not so very Important. —When we are
present at a death-bed there regularly arises in us
a thought that we immediately suppress from a
false sense of propriety: the thought that the act
of dying is less important than the customary
veneration of it would wish us to believe, and that
the dying man has probably lost in his life things
which were more important than he is now about to
lose by his death. In this case the end is certainly
not the goal.
350.
The best way to Promise. — When a man
makes a promise it is not merely the word that
promises, but what lies unexpressed behind the
word. Words indeed weaken a promise by dis-
charging and using up a power which forms part of
that power which promises. Therefore shake hands
when making a promise, but put your finger on
your lips—in this way you will make the safest
promises.
35 1-
Generally Misunderstood. —In conversa-
tion we sometimes observe people endeavouring
to set a trap in which to catch others—not out of
evil-mindedness, as one might suppose, but from
delight in their own shrewdness. Others again
prepare a joke so that some one else may utter it,
they tie the knot so that others may undo it: not
## p. 285 (#377) ############################################
THE DAWN OF DAY. 285
out of goodwill, as might be supposed, but from
wickedness, and their contempt for coarse intellects.
352.
Centre. —The feeling, " I am the centre of the
world," forcibly comes to us when we are unex-
pectedly overtaken by disgrace: we then feel as if
we were standing dazed in the midst of a surge, and
dazzled by the glance of one enormous eye which
gazes down upon us from all sides and looks us
through and through.
353-
Freedom of Speech. —"The truth must be
told, even if the world should be shivered in
fragments"—so cries the eminent and grandilo-
quent Fichte. —Yes, certainly; but we must have it
first. —What he really means, however, is that each
man should speak his mind, even if everything were
to be turned upside down. This point, however, is
open to dispute.
354-
The Courage for Suffering. —Such as we
now are, we are capable of bearing a tolerable
amount of displeasure, and our stomach is suited
to such indigestible food. If we were deprived
of it, indeed, we should perhaps think the banquet
of life insipid; and if it were not for our willing-
ness to suffer pain we should have to let too many
pleasures escape us!
## p. 286 (#378) ############################################
286 THE DAWN OF DAY.
355-
Admirers. —The man who admires up to the
point that he would be ready to crucify any one
who did not admire, must be reckoned among the
executioners of his party—beware of shaking hands
with him, even when he belongs to your own side.
356-
The Effect of Happiness. —The first effect of
happiness is the feeling of power, and this feeling
longs to manifest itself, whether towards our-
selves or other men, or towards ideas and imaginary
beings. Its most common modes of manifesta-
tion are making presents, derision, and destruction
—all three being due to a common fundamental
instinct.
357-
MORAL Mosquitoes. —Those moralists who are
lacking in the love of knowledge, and who are only
acquainted with the pleasure of giving pain, have
the spirit and tediousness of provincials. Their
pastime, as cruel as it is lamentable, is to observe
their neighbour with the greatest possible closeness,
and, unperceived, to place a pin in such position
that he cannot help pricking himself with it. Such
men have preserved something of the wickedness
of schoolboys, who cannot amuse themselves with-
out hunting and torturing either the living or the
dead.
## p. 287 (#379) ############################################
THE DAWN OF DAY. 287
358,
Reasons and their Unreason. —You feel a
dislike for him, and adduce innumerable reasons for
this dislike, but I only believe in your dislike and
not in your reasons! You flatter yourself by ad-
ducing as a rational conclusion, both to yourself and
to me, that which happens to be merely a matter
of instinct.
359-
Approving of Something. —We approve oi
marriage in the first place because we are not yet
acquainted with it, in the second place because
we have accustomed ourselves to it, and in the
third place because we have contracted it—that is
to say, in most cases. And yet nothing has been
proved thereby in favour of the value of marriage
in general.
360.
No Utilitarians. —" Power which has greatly
suffered both in deed and in thought is better than
powerlessness which only meets with kind treat-
ment "—such was the Greek way of thinking. In
other words, the feeling of power was prized more
highly by them than any mere utility or fair re-
nown.
361.
Ugly in Appearance. —Moderation appears
to itself to be quite beautiful: it is unaware of the
fact that in the eyes of the immoderate it seems
coarse and insipid, and consequently ugly.
## p. 288 (#380) ############################################
288 THE DAWN OF DAY.
362.
Different in their Hatred. —There are
men who do not begin to hate until they feel weak
and tired: in other respects they are fair-minded
and superior. Others only begin to hate when they
see an opportunity for revenge: in other respects
they carefully avoid both secret and open wrath,
and overlook it whenever there is any occasion
for it.
363-
MEN OFCHANCE. —It is pure hazard which plays
the essential part in every invention, but most men
do not meet with this hazard.
3<54.
Choice of Environment. —We should beware
of livingin an environment where we areneither able
to maintain a dignified silence nor to express our lof-
tier thoughts, so that only our complaints and needs
and the whole story of our misery are left to be told.
We thus become dissatisfied with ourselves and with
our surroundings, and to the discomfort which brings
about our complaints we add the vexation which
we feel at always being in the position of grumb-
lers. But we should, on the contrary, live in a place
where we should be ashamed to speak of ourselves
and where it would not be necessary to do so. —
Who, however, thinks of such things, or of the choice
in such things? We talk about our " fate," brace
up our shoulders, and sigh, "Unfortunate Atlas that
lam! "
## p. 289 (#381) ############################################
THE DAWN OF DAY. 289
36S.
Vanity. —Vanity is the dread of appearing to be
original. Hence it is a lack of pride, but not nec-
essarily a lack of originality.
366.
The Criminal's Grief. —The criminal who
has been found out does not suffer because of the
crime he has committed, but because of the shame
and annoyance caused him either by some blunder
which he has made or by being deprived of his
habitual element; and keen discernment is neces-
sary to distinguish such cases. Every one who has
had much experience of prisons and reformatories is
astonished at the rare instances of really genuine
"remorse," and still more so at the longing shown
to return to the old wicked and beloved crime.
367-
Always appearing Happy. —When, in the
Greece of the third century, philosophy had become
a matter of public emulation, there were not a
few philosophers who became happy through the
thought that others who lived according to differ-
ent principles, and suffered from them, could not
but feel envious of their happiness. They thought
they could refute these other people with their
happiness better than anything else, and to achieve
this object they were content to appear to be
always happy; but, following this practice, they
T
## p. 290 (#382) ############################################
200 THE DAWN OF DAY.
were obliged to become happy in the long run!
This, for example, was the case of the cynics.
368.
The Cause of much Misunderstanding. —
The morality of increasing nervous force is joyful
and restless; the morality of diminishing nervous
force, towards evening, or in invalids and old people,
is passive, calm, patient, and melancholy, and not
rarely even gloomy. In accordance with what we
may possess of one or other of these moralities, we
do not understand that which we lack, and we often
interpret it in others as immorality and weakness.
369-
Raising one's self above one's own Low-
NESs. —" Proud" fellows they are indeed, those who,
in order to establish a sense of their own dignity and
importance, stand in need of other people whom
they may tyrannise and oppress—those whose
powerlessness and cowardice permits some one to
make sublime and furious gestures in their presence
with impunity, so that they require the baseness of
their surroundings to raise themselves for one short
moment above their own baseness ! —For this pur-
pose one man requires a dog, another a friend, a
third a wife, a fourth a party, a fifth, again, one very
rarely to be met with, a whole age.
370.
TO WHAT EXTENT THE THINKER LOVES HIS
Enemy.
—Make it a rule never to withhold or con-
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THE DAWN OF DAY.
291
ceal from yourself anything that may be thought
against your own thoughts. Vow it! This is the
essential requirement of honest thinking. You must
undertake such a campaign against yourself every
day. A victory and a conquered position are no
longer your concern, but that of truth and your
defeat also is no longer your concern !
371.
THE EVIL OF STRENGTH. — Violence as the
outcome of passion, for example, of rage, must be
understood from the physiological point of view as
an attempt to avoid an imminent fit of suffocation.
Innumerable acts arising from animal spirits and
vented upon others are simply outlets for getting
rid of sudden congestion by a violent muscular
exertion : and perhaps the entire"evil of strength"
must be considered from this point of view. (This
evil of strength wounds others unintentionally-it
must find an outlet somewhere; while the evil of
weakness wishes to wound and to see signs of suf-
fering. )
372.
TO THE CREDIT OF THE CONNOISSEUR. - As
soon as some one who is no connoisseur begins to
pose as a judge we should remonstrate, whether
it is a male or female whipper-snapper. En-
thusiasm or delight in a thing or a human being
is not an argument; neither is repugnance or
hatred.
## p. 292 (#384) ############################################
292
THE DAWN OF DAY.
373.
TREACHEROUS BLAME_" He has no know-
ledge of men” means in the mouth of some " He
does not know what baseness is "; and in the
mouths of others, “He does not know the excep-
tion and knows only too well what baseness means. "
374
THE VALUE OF SACRIFICE—The more the
rights of states and princes are questioned as to their
right to sacrifice the individual (for example, in the
administration of justice, conscription, etc. ), the more
will the value of self-sacrifice rise.
375.
SPEAKING TOO DISTINCTLY. —There are several
reasons why we articulate our words too distinctly :
in the first place, from distrust of ourselves when
using a new and unpractised language; secondly,
when we distrust others on account of their stupid-
ity or their slowness of comprehension The same
remark applies to intellectual matters: our com-
munications are sometimes too distinct, too painful,
because if it were otherwise those to whom we
communicate our ideas would not understand us.
Consequently the perfect and easy style is only
permissible when addressing a perfect audience.
376.
PLENTY OF SLEEP. —What can we do to arouse
ourselves when we are weary and tired of our ego?
## p. 293 (#385) ############################################
THE DAWN OF DAY.
293
Some recommend the gambling table, others Chris-
tianity, and others again electricity. But the best
remedy, my dear hypochondriac, is, and always will
be, plenty of sleep in both the literal and figurative
sense of the word. Thus another morning will at
length dawn upon us. The knack of worldly wisdom
is to find the proper time for applying this remedy
in both its forms.
377.
WHAT WE MAY CONCLUDE FROM FANTASTIC
IDEALS. —Where our deficiencies are, there also is
our enthusiasm. The enthusiastic principle “love
your enemies ” had to be invented by the Jews, the
best haters that ever existed ; and the finest glori-
fications of chastity have been written by those who
in their youth led dissolute and licentious lives.
378.
CLEAN HANDS AND CLEAN WALLS. - Do not
paint the picture either of God or the devil on your
walls: for in so doing you will spoil your walls as
well as your surroundings. *
379.
PROBABLE AND IMPROBABLE. — A woman
secretly loved a man, raised him far above her, and
* That is, do not speak either of God or the devil. The
German proverb runs : “ Man soll den Teufel nicht an die
Wand malen, sonst kommt er. "-TR.
## p. 294 (#386) ############################################
294
THE DAWN OF DAY.
said to herself hundreds of times in her inmost heart,
“If a man like that were to love me, I should look
upon it as a condescension before which I should
have to humble myself in the dust. " —And the man
entertained the same feelings towards the woman,
and in his inmost heart he felt the very same
thought. When at last both their tongues were
loosened, and they had communicated their most
secret thoughts to one another, a deep and medita-
tive silence ensued. Then the woman said in a cold
voice: “The thing is quite clear! We are neither
of us that which we loved! If you are what you
say you are, and nothing more, then I have humbled
myself in vain and loved you; the demon misled me
as well as you. ” This very probable story never
happens—and why doesn't it?
380.
TESTED ADVICE. —Of all the means of consola-
tion there is none so efficacious for him who has
need of it as the declaration that in his case no
consolation can be given. This implies such a dis-
tinction that the afflicted person will at once raise
his head again.
381.
KNOWING ONE'S “INDIVIDUALITY. "—We too
often forget that in the eyes of strangers who see
us for the first time we are quite different beings
from what we consider ourselves to be in most
cases we exhibit nothing more than one particular
characteristic which catches the eye of the stranger,
## p. 295 (#387) ############################################
THE DAWN OF DAY.
295
and determines the impression we make on him.
Thus the most peaceful and fair-minded man, if
only he has a big moustache, may, as it were, re-
pose in the shade of this moustache; for ordinary
eyes will merely see in him the accessory of a big
moustache, that is to say, a military, irascible, and
occasionally violent character, and will act accord-
ingly.
382.
GARDENERS AND GARDENS. —Wet dreary days,
loneliness, and unkind words give rise within us
to conclusions like fungi; some morning we find
that they have grown up in front of us we know
not whence, and there they scowl at us, sullen and
morose. Woe to the thinker who instead of being
the gardener of his plants, is merely the soil from
which they spring.
383.
THE COMEDY OF PITY. --However much we
may feel for an unhappy friend of ours, we always
act with a certain amount of insincerity in his
presence: we refrain from telling him everything
we think, and how we think it, with all the circum-
spection of a doctor standing by the bedside of a
patient who is seriously ill.
384.
CURIOUS SAINTS. — There are pusillanimous
people who have a bad opinion of everything that
## p. 296 (#388) ############################################
296
THE DAWN OF DAY.
is best in their works, and who at the same time
interpret and comment upon them badly: but also,
by a kind of revenge, they entertain a bad opinion
of the sympathy of others, and do not believe in
sympathy at all; they are ashamed to appear to
be carried away from themselves, and feel a defiant
comfort in appearing or becoming ridiculous. —
States of soul like these are to be found in melan-
choly artists.
385.
VAIN PEOPLE. We are like shop-windows,
where we ourselves are constantly arranging, con-
cealing, or setting in the foreground those supposed
qualities which others attribute to us—in order to
deceive ourselves.
386.
PATHETIC AND NAIVE. —It may be a very
vulgar habit to let no opportunity slip of assuming
a pathetic air for the sake of the enjoyment to be
experienced in imagining the spectator striking his
breast and feeling himself to be small and miser-
able. Consequently it may also be the indication of
a noble mind to make fun of pathetic situations,
and to behave in an undignified manner in them.
The old, warlike nobility of France possessed that
kind of distinction and delicacy.
387.
A REFLECTION BEFORE MARRIAGE. -Suppos-
ing she loved me, what a burden she would be to
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THE DAWN OF DAY.
297
me in the long run! and supposing that she did
not love me, what a much greater burden she would
be to me in the long run! We have to choose
between two different kinds of burdens; therefore
let us marry.
388.
RASCALITY WITH A GOOD CONSCIENCE. — It is
exceedingly annoying to be cheated in small
bargains in certain countries, in the Tyrol, for
example, because, in addition to the bad bargain,
we are compelled to accept the evil countenance
and coarse greediness of the man who has cheated
us, together with his bad conscience and his hostile
feeling against us. At Venice, on the other hand,
the cheater is highly delighted at his successful
fraud, and is not in the least angry with the man
he has cheated—nay, he is even inclined to show
him some kindness, and above all to have a hearty
laugh with him if he likes. In short, one must
possess wit and a good conscience in order to be
a knave, and this will almost reconcile the cheated
one with the cheat. *
389.
RATHER TOO AWKWARD. —Good people who
are too awkward to be polite and amiable promptly
endeavour to return an act of politeness by an
important service, or by a contribution beyond their
power. It is touching to see them timidly pro-
* The case of that other witty Venetian, Casanova. —TR.
## p. 298 (#390) ############################################
298
THE DAWN OF DAY.
ducing their gold coins when others have offered
them their gilded coppers !
390.
HIDING ONE'S INTELLIGENCE. —When we sur-
prise some one in the act of hiding his intelligence
from us we call him evil: the more so if we sus-
pect that it is his civility and benevolence which
have induced him to do so.
391.
THE EVIL MOMENT. -Lively dispositions only
lie for a moment: after this they have deceived
themselves, and are convinced and honest.
392.
THE CONDITION OF POLITENESS. -Politeness
is a very good thing, and really one of the four
chief virtues (although the last), but in order that
it may not result in our becoming tiresome to one
another the person with whom I have to deal must
be either one degree more or less polite than 1-
otherwise we should never get on, and the ointment
would not only anoint us, but would cement us
together.
393.
DANGEROUS VIRTUES. —“ He forgets nothing,
but forgives everything ”—wherefore he shall be
doubly detested, for he causes us double shame by
his memory and his magnanimity.
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299
394.
WITHOUT VANITY. —Passionate people think
little of what others may think; their state of mind
raises them above vanity.
395.
CONTEMPLATION. -In some thinkers the con-
templative state peculiar to a thinker is always the
consequence of a state of fear, in others always of
desire. In the former, contemplation thus seems
allied to the feeling of security, in the latter to the
feeling of surfeit—in other words, the former are
spirited in their mood, the latter over-satiated and
neutral.
396.
HUNTING. —The one is hunting for agreeable
truths, the other for disagreeable ones. But even
the former takes greater pleasure in the hunt than
in the booty.
397.
EDUCATION. —Education is a continuation of
procreation, and very often a kind of supplementary
varnishing of it.
398.
HOW TO RECOGNISE THE CHOLERIC. -Of two
persons who are struggling together, or who love
and admire one another, the more choleric will
always be at a disadvantage. The same remark
applies to two nations.
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355.
ADMIRERS. --The man who admires up to the
point that he would be ready to crucify any one
who did not admire, must be reckoned among the
executioners of his party—beware of shaking hands
with him, even when he belongs to your own side.
356.
THE EFFECT OF HAPPINESS. —The first effect of
happiness is the feeling of power, and this feeling
longs to manifest itself, whether towards our-
selves or other men, or towards ideas and imaginary
beings. Its most common modes of manifesta-
tion are making presents, derision, and destruction
—all three being due to a common fundamental
instinct.
357.
MORAL MOSQUITOES. —Those moralists who are
lacking in the love of knowledge, and who are only
acquainted with the pleasure of giving pain, have
the spirit and tediousness of provincials. Their
pastime, as cruel as it is lamentable, is to observe
their neighbour with the greatest possible closeness,
and, unperceived, to place a pin in such position
that he cannot help pricking himself with it. Such
men have preserved something of the wickedness
of schoolboys, who cannot amuse themselves with-
out hunting and torturing either the living or the
dead,
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287
358.
REASONS AND THEIR UNREASON. —You feel a
dislike for him, and adduce innumerable reasons for
this dislike, but I only believe in your dislike and
not in your reasons! You flatter yourself by ad-
ducing as a rational conclusion, both to yourself and
to me, that which happens to be merely a matter
of instinct.
359.
APPROVING OF SOMETHING. –We approve of
marriage in the first place because we are not yet
acquainted with it, in the second place because
we have accustomed ourselves to it, and in the
third place because we have contracted it—that is
to say, in most cases. And yet nothing has been
proved thereby in favour of the value of marriage
in general.
360.
NO UTILITARIANS. —“ Power which has greatly
suffered both in deed and in thought is better than
powerlessness which only meets with kind treat-
ment”—such was the Greek way of thinking. In
other words, the feeling of power was prized more
highly by them than any mere utility or fair re-
nown.
361.
UGLY IN APPEARANCE. —Moderation appears
to itself to be quite beautiful: it is unaware of the
fact that in the eyes of the immoderate it seems
coarse and insipid, and consequently ugly.
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THE DAWN OF DAY.
362.
DIFFERENT IN THEIR HATRED. —There are
men who do not begin to hate until they feel weak
and tired : in other respects they are fair-minded
and superior. Others only begin to hate when they
see an opportunity for revenge: in other respects
they carefully avoid both secret and open wrath,
and overlook it whenever there is any occasion
for it.
363.
MEN OF CHANCE. —It is pure hazard which plays
the essential part in every invention, but most men
do not meet with this hazard.
364.
CHOICE OF ENVIRONMENT. —We should beware
of living in an environment where we are neither able
to maintain a dignified silence nor to express our lof-
tier thoughts, so that only our complaints and needs
and the whole story of our misery are left to be told.
We thus become dissatisfied with ourselves and with
our surroundings, and to the discomfort which brings
about our complaints we add the vexation which
we feel at always being in the position of grumb-
lers. But we should, on the contrary, live in a place
where we should be ashamed to speak of ourselves
and where it would not be necessary to do so. -
Who, however, thinks of such things, or of the choice
in such things? We talk about our “fate,” brace
up our shoulders, and sigh, “Unfortunate Atlas that
I am! ”
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289
365.
VANITY. –Vanity is the dread of appearing to be
original. Hence it is a lack of pride, but not nec-
essarily a lack of originality.
366.
THE CRIMINAL'S GRIEF. —The criminal who
has been found out does not suffer because of the
crime he has committed, but because of the shame
and annoyance caused him either by some blunder
which he has made or by being deprived of his
habitual element; and keen discernment is neces-
sary to distinguish such cases. Every one who has
had much experience of prisons and reformatories is
astonished at the rare instances of really genuine
“ remorse," and still more so at the longing shown
to return to the old wicked and beloved crime.
367.
ALWAYS APPEARING HAPPY. —When, in the
Greece of the third century, philosophy had become
a matter of public emulation, there were not a
few philosophers who became happy through the
thought that others who lived according to differ-
ent principles, and suffered from them, could not
but feel envious of their happiness. They thought
they could refute these other people with their
happiness better than anything else, and to achieve
this object they were content to appear to be
always happy ; but, following this practice, they
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were obliged to become happy in the long run!
