Ultimate Collection Quotes

“The Point of Honor in Deception.—In all great deceivers one thing is noteworthy, to which they owe their power. In the actual act of deception, with all their preparations, the dreadful voice, expression, and mien, in the midst of their effective scenery they are overcome by their belief in themselves; it is this, then, which speaks so wonderfully and persuasively to the spectators. The”
― Friedrich Nietzsche, Ultimate Collection

“Science has this in common with art, that the most ordinary, everyday thing appears to it as something entirely new and attractive, as if metamorphosed by witchcraft and now seen for the first time. Life is worth living, says art, the beautiful temptress; life is worth knowing, says science. With this contrast the so heartrending and dogmatic tradition follows”
― Friedrich Nietzsche, Ultimate Collection

“What does man actually know about himself? Is he, indeed, ever able to perceive himself completely, as if laid out in a lighted display case? Does nature not conceal most things from him-even concerning his own body-in order to confine and lock him within a proud, deceptive consciousness, aloof from the coils of the bowels, the rapid flow of the blood stream, and the intricate quivering of the fibers! She threw away the key. And woe to that fatal curiosity which might one day have the power to peer out and down through a crack in the chamber of consciousness and then suspect that man is sustained in the indifference of his ignorance by that which is pitiless, greedy, insatiable, and murderous-as if hanging in dreams on the back of a tiger. Given this situation, where in the world could the drive for truth have come from? Insofar as the individual wants to maintain”
― Friedrich Nietzsche, Ultimate Collection

“The liar is a person who uses the valid designations, the words, in order to make something which is unreal appear to be real. He says, for example, "I am rich," when the proper designation for his condition would be "poor." He misuses fixed conventions by means of arbitrary substitutions or even reversals of names. If he does this in a selfish and moreover harmful manner, society will cease to trust him and will thereby exclude him. What men avoid by excluding the liar is not so much being defrauded as it is being harmed by means of fraud. Thus, even at this stage, what they hate is basically not deception itself, but rather the unpleasant, hated consequences of certain sorts of deception. It is in a similarly restricted sense that man now wants nothing but truth: he desires the pleasant, life-preserving consequences of truth. He is indifferent toward pure knowledge which has no consequences; toward those truths which are possibly harmful and destructive he is even hostilely inclined. And besides, what about these linguistic conventions themselves? Are they perhaps products of knowledge, that is, of the sense of truth? Are designations congruent with things? Is language the adequate expression of all realities? It is only by means of forgetfulness that man can ever reach the point of fancying himself to possess a "truth" of the grade just indicated. If he will not be satisfied with truth in the form of tautology, that is to say, if he will not be content with empty husks, then he will always exchange truths for illusions. What is a word? It is the copy in sound of a nerve stimulus. But the further inference from the nerve stimulus to a cause outside of us is already the result of a false and unjustifiable application of the principle of sufficient reason. If truth alone had been the deciding factor in the genesis of language, and if the standpoint of certainty had been decisive for designations, then how could we still dare to say "the stone is hard," as if "hard" were something otherwise familiar to us, and not merely a totally subjective stimulation! We separate”
― Friedrich Nietzsche, Ultimate Collection

“91 THE HONESTY OF GOD. An omniscient and omnipotent God who does not even take care that His intentions shall be understood by His creatures could He be a God of goodness ? A God, who, for thousands of years, has permitted innumerable doubts and scruples to continue unchecked as if they were of no importance in the salvation of mankind, and who, nevertheless, announces the most dreadful consequences for anyone who mistakes his truth ? Would he not be a cruel god if, being himself in possession of the truth, he could calmly contemplate mankind, in a state of miserable torment, worrying its mind as to what was truth ? Perhaps, however, he really is a God of goodness, and was unable to express Himself more clearly ? Perhaps he lacked intelligence enough for this? Or eloquence ? All the worse ! For in such a cas6 he may have been deceived himself in regard to what he calls his " truth," and may not be far from being another " poor, deceived devil ! " Must he not therefore experience all the torments of hell at seeing His creatures suffering so much here below and even more, suffering through all eternity when he himself can neither advise nor help them, except as a deaf and dumb person, who makes all kinds of equivocal signs when his child or his dog is threatened with the most fearful danger ? A distressed believer who argues thus might be pardoned if his pity for the suffering God were greater than his pity for his "neighbours"; for they are his neighbours no longer if that most solitary and primeval being is also the greatest sufferer and stands most in need of consolation. Every religion shows some traits of the fact that it owes its origin to a state of human intellectuality which was as yet too young and immature : they all make light of the necessity for speaking the truth : as yet they know nothing of the duty of God, the duty of being clear and truthful in His communications with men. No one was more eloquent than Pascal in speaking of the " hidden God " and the reasons why He had to keep Himself hidden, all of which indicates clearly enough that Pascal himself could never make his mind easy on this point : but he speaks with such confidence that one is led to imagine that he must have been let into the secret at some time or other. He seemed to have some idea that the deus absconditus bore a few slight traces of immorality ; and he felt too much ashamed and afraid of acknowledging this to himself: consequently, like a man who is afraid, he spoke as loudly as he could.”
― Friedrich Nietzsche, Ultimate Collection

“the pity which the spectators then exhibit is in so far a consolation for the weak and suffering in that the latter recognize therein that they possess still one power , in spite of their weakness, the power of giving pain. The unfortunate derives a sort of pleasure from this feeling of superiority, of which the exhibition of pity makes him conscious; his imagination is exalted, he is still powerful enough to give the world pain. Thus the thirst for pity is the thirst for self-gratification, and that, moreover, at the expense of his fellow-men; it shows man in the whole inconsiderateness of his own dear self, but”
― Friedrich Nietzsche, Ultimate Collection

“Thus one finds much more happiness in the world than sad eyes see, if one only reckons rightly, and does not forget all those moments of comfort in which every day is rich, even in the most harried of human lives.”
― Friedrich Nietzsche, Ultimate Collection

“He, on the other hand, who really could sympathize therewith, would have to despair of the value of life; were he to succeed in comprehending and feeling in himself the general consciousness of mankind, he would collapse with a curse on existence; for”
― Friedrich Nietzsche, Ultimate Collection

“Now, most people bear life without any considerable grumbling, and consequently believe in the value of existence, but precisely because each one is solely self-seeking and self-affirming, and does not step out of himself like those exceptions; everything extra-personal is imperceptible to them, or at most seems only a faint shadow. Therefore on this alone is based the value of life for the ordinary everyday man, that he regards himself as more important than the world. The”
― Friedrich Nietzsche, Ultimate Collection

“Necessary.—One of those things that may drive a thinker into despair is the recognition of the fact that the illogical is necessary for man, and that out of the illogical comes much that is good. It is so firmly rooted in the passions, in language, in art, in religion, and generally in everything that gives value to life, that it cannot be withdrawn without thereby hopelessly injuring these beautiful things. It”
― Friedrich Nietzsche, Ultimate Collection

“Apart from all theology and its contentions, it is quite clear that the world is not good and not bad (to say nothing of its being the best or the worst), and that the terms "good" and "bad" have only significance with respect to man, and indeed, perhaps, they are not justified even here in the way they are usually employed; in any case we must get rid of both the calumniating and the glorifying conception of the world.”
― Friedrich Nietzsche, Ultimate Collection

“But how does it happen that the mind of the dreamer is always so mistaken, while the same mind when awake is accustomed to be so temperate, careful, and skeptical with regard to its hypotheses? so that the first random hypothesis for the explanation of a feeling suffices for him to believe immediately in its truth? (For in dreaming we believe in the dream as if it were a reality, i.e. we think our hypothesis completely proved.) I”
― Friedrich Nietzsche, Ultimate Collection

“It is the same with mathematics, which would certainly not have arisen if it had been known from the beginning that in Nature there are no exactly straight lines, no real circle, no absolute standard of size.”
― Friedrich Nietzsche, Ultimate Collection

“Logic, also, is founded upon suppositions to which nothing in the actual world corresponds,—for instance, on the supposition of the equality of things, and the identity of the same thing at different points of time,—but that particular science arose out of the contrary belief (that such things really existed in the actual world). It”
― Friedrich Nietzsche, Ultimate Collection

“in language man has placed a world of his own beside the other, a position which he deemed so fixed that he might therefrom lift the rest of the world off its hinges, and make himself master of it. Inasmuch as man has believed in the ideas and names of things as æternæ veritates for a great length of time, he has acquired that pride by which he has raised himself above the animal; he really thought that in language he possessed the knowledge of the world. The”
― Friedrich Nietzsche, Ultimate Collection

“A "free spirit"—this cool expression does good in every condition, it almost warms. One no longer lives, in the fetters of love and hatred, without Yea, without Nay, voluntarily near, voluntarily distant, preferring to escape, to turn aside, to flutter forth, to fly up and away; one is fastidious like everyone who has once seen an immense variety beneath him,—and one has become the opposite of those who trouble themselves about things which do not concern them. In fact, it is nothing but things which now concern the free spirit,—and how many things!—which no longer trouble him!”
― Friedrich Nietzsche, Ultimate Collection

“However powerfully pity affects us, it nevertheless saves us in a way from the primordial suffering of the world, just”
― Friedrich Nietzsche, Ultimate Collection

“In vain we look for a single vigorously developed root, for a spot of fertile and healthy soil: everywhere there is dust and sand; everything has become rigid and languishes. One”
― Friedrich Nietzsche, Ultimate Collection

“All that exists is just and unjust and equally justified in both." That is your world! A world indeed!-- [Goethe's Faust, line 409.]”
― Friedrich Nietzsche, Ultimate Collection

“With august gesture the god shows us how there is need for a whole world of torment in order for the individual to produce the redemptive vision and to sit quietly in his rocking rowboat in mid sea, absorbed in contemplation.”
― Friedrich Nietzsche, Ultimate Collection

“What, seen in the perspective of life, is the significance of morality?”
― Friedrich Nietzsche, Ultimate Collection

“What, then, would be the origin of tragedy? Perhaps joy, strength, overflowing health, overgreat fullness? And”
― Friedrich Nietzsche, Ultimate Collection