50 Friedrich Nietzsche Quotes on Ethics

Friedrich Nietzsche quotes on ethics

6. You have committed one of the greatest stupidities - for yourself and for me! Your association with an anti-Semitic chief expresses a foreignness to my whole way of life which fills me again and again with ire or melancholy. ... It is a matter of honor with me to be absolutely clean and unequivocal in relation to anti-Semitism, namely, opposed to it, as I am in my writings. I have recently been persecuted with letters and Anti-Semitic Correspondence Sheets. My disgust with this party (which would like the benefit of my name only too well!) is as pronounced as possible, but the relation to Forster, as well as the aftereffects of my former publisher, the anti-Semitic Schmeitzner, always brings the adherents of this disagreeable party back to the idea that I must belong to them after all. ... It arouses mistrust against my character, as if publicly I condemned something which I have favored secretly - and that I am unable to do anything against it, that the name of Zarathustra is used in every Anti-Semitic Correspondence Sheet, has almost made me sick several times.

12. 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.

19. We still do not yet know where the drive for truth comes from. For so far we have heard only of the duty which society imposes in order to exist: to be truthful means to employ the usual metaphors. Thus, to express it morally, this is the duty to lie according to a fixed convention, to lie with the herd and in a manner binding upon everyone. Now man of course forgets that this is the way things stand for him. Thus he lies in the manner indicated, unconsciously and in accordance with habits which are centuries' old; and precisely by means of this unconsciousness and forgetfulness he arrives at his sense of truth.

20. The venerability, reliability, and utility of truth is something which a person demonstrates for himself from the contrast with the liar, whom no one trusts and everyone excludes. As a 'rational' being, he now places his behavior under the control of abstractions. He will no longer tolerate being carried away by sudden impressions, by intuitions.

38. One must have a good memory to be able to keep the promises one makes.

41. Unpleasant, even dangerous, qualities can be found in every nation and every individual: it is cruel to demand that the Jew be an exception. In him, these qualities may even be dangerous and revolting to an unusual degree; and perhaps the young stock-exchange Jew is altogether the most disgusting invention of mankind.

50. With all great deceivers there is a noteworthy occurrence to which they owe their power. In the actual act of deception... they are overcome by belief in themselves. It is this which then speaks so miraculously and compellingly to those who surround them.

53. He who is punished is never he who performed the deed. He is always the scapegoat.

61. It is true that there are men who, on the approach of severe pain, hear the very opposite call of command, and never appear more proud, more martial, or more happy than when the storm is brewing; indeed, pain itself provides them with their supreme moments! These are the heroic men, the great pain-bringers of mankind: those few and rare ones who need just the same apology as pain generally - and verily, it should not be denied them. They are forces of the greatest importance for preserving and advancing the species, be it only because they are opposed to smug ease, and do not conceal their disgust at this kind of happiness.

62. Who can attain to anything great if he does not feel in himself the force and will to inflict great pain? The ability to suffer is a small matter: in that line, weak women and even slaves often attain masterliness. But not to perish from internal distress and doubt when one inflicts great suffering and hears the cry of it - that is great, that belongs to greatness.

63. Benefiting and hurting others are ways of exercising one's power upon others; that is all one desires in such cases. One hurts those whom one wants to feel one's power, for pain is a much more efficient means to that end than pleasure; pain always raises the question about its origin while pleasure is inclined to stop with itself without looking back. We benefit and show benevolence to those who are already dependent on us in some way (which means that they are used to thinking of us as causes); we want to increase their power because in that way we increase ours, or we want to show them how advantageous it is to be in our power; that way they will become more satisfied with their condition and more hostile to and willing to fight against the enemies of our power.

72. Art furnishes us with eyes and hands and above all the good conscience to be able to turn ourselves into such a phenomenon.

73. To what extent can truth endure incorporation? That is the question; that is the experiment.

75. Morality is herd instinct in the individual.

89. Whatever has value in our world now does not have value in itself, according to its nature - nature is always value-less, but has been given value at some time, as a present - and it was we who gave and bestowed it.

90. Could one count such dilettantes and old spinsters as that mawkish apostle of virginity, Mainlander, as a genuine German? In the last analysis he probably was a Jew (all Jews become mawkish when they moralize).

94. Is it not clear that with all this we are bound to feel ill at ease in an age that likes to claim the distinction of being the most humane, the mildest, and the most righteous age that the sun has ever seen? It is bad enough that precisely when we hear these beautiful words we have the ugliest suspicions. What we find in them is merely an expression - and a masquerade - of a profound weakening, of weariness, of old age, of declining energies. What can it matter to us what tinsel the sick may use to cover up their weakness? Let them parade it as their virtue; after all, there is no doubt that weakness makes one mild, oh so mild, so righteous, so inoffensive, so 'humane'!

96. To this end we now need many preparatory courageous human beings who cannot very well leap out of nothing - any more than out of the sand and slime of present-day civilization and metropolitanism: human beings who know how to be silent, lonely, resolute, and content and constant in invisible activities; human beings who are bent on seeking in all things for what in them must be overcome; human beings distinguished as much by cheerfulness, patience, unpretentiousness, and contempt for all great vanities as by magnanimity in victory and forbearance regarding the small vanities of the vanquished; human beings whose judgment concerning all victors and the share of chance in every victory and fame is sharp and free; human beings with their own festivals, their own working days, and their own periods of mourning, accustomed to command with assurance but instantly ready to obey when that is called for, equally proud, equally serving their own cause in both cases; more endangered human beings, more fruitful human beings, happier beings!

99. Wahrlich, ein schmutziger Strom ist der Mensch. Man mu? schon ein Meer sein, um einen schmutzigen Strom aufnehmen zu konnen, ohne unrein zu werden.

105. Und nichts Boses wachst mehr furderhin aus dir, es sei denn das Bose, das aus dem Kampfe deiner Tugenden wachst. Mein Bruder, wenn du Gluck hast, so hast du Eine Tugend und nicht mehr: so gehst du leichter uber die Brucke.

115. 'Je mehr er hinauf in die Hohe und Helle will, um so starker streben seine Wurzeln erdwarts, abwarts, in's Dunkle, Tiefe, - in's Bose.'

118. Seht sie klettern, diese geschwinden Affen! Sie klettern uber einander hinweg und zerren sich also in den Schlamm und die Tiefe. Hin zum Throne wollen sie Alle: ihr Wahnsinn ist es, - als ob das Gluck auf dem Throne sasse! Oft sitzt der Schlamm auf dem Thron - und oft auch der Thron auf dem Schlamme. Wahnsinnige sind sie mir Alle und kletternde Affen und Uberheisse. Ubel riecht mir ihr Gotze, das kalte Unthier: ubel riechen sie mir alle zusammen, diese Gotzendiener.

120. Also aber rathe ich euch, meine Freunde: misstraut Allen, in welchen der Trieb, zu strafen, machtig ist! Das ist Volk schlechter Art und Abkunft; aus ihren Gesichtern blickt der Henker und der Spurhund. Misstraut allen Denen, die viel von ihrer Gerechtigkeit reden! Wahrlich, ihren Seelen fehlt es nicht nur an Honig. Und wenn sie sich selber 'die Guten und Gerechten' nennen, so vergesst nicht, dass ihnen zum Pharisaer Nichts fehlt als - Macht!

124. O meine Bruder, ich weihe und weise euch zu einem neuen Adel: ihr sollt mir Zeuger und Zuchter werden und Saemanner der Zukunft, - wahrlich, nicht zu einem Adel, den ihr kaufen konntet gleich den Kramern und mit Kramer-Golde: denn wenig Wert hat alles, was seinen Preis hat. Nicht, woher ihr kommt, mache euch furderhin eure Ehre, sondern wohin ihr geht! Euer Wille und euer Fu?, der uber euch selber hinaus will, - das mache eure neue Ehre!

128. So you want to live 'according to nature?' Oh, you noble Stoics, what a fraud is in this phrase! Imagine something like nature, profligate without measure, indifferent without measure, without purpose and regard, without mercy and justice, fertile and barren and uncertain at the same time, think of indifference itself as power - how could you live according to this indifference? Living - isn't that wanting specifically to be something other than this nature? Isn't living assessing, preferring, being unfair, being limited, wanting to be different? And assuming your imperative to 'live according to nature' basically amounts to 'living according to life' - well how could you not? Why make a principle out of what you yourselves are and must be?

138. Wer mit Ungeheuern kampft, mag zusehn, dass er nicht dabei zum Ungeheuer wird. Und wenn du lange in einen Abgrund blickst, blickt der Abgrund auch in dich hinein.

139. Was aus Liebe getan wird, geschieht immer jenseits von Gut und Bose.

143. The Jews - a people 'born for slavery' as Tacitus and the whole ancient world says, 'the chosen people' as they themselves say and believe - the Jews achieved that miracle of inversion of values thanks to which life on earth has for a couple of millennia acquired a new and dangerous fascination - their prophets fused 'rich', 'godless', 'evil', 'violent', 'sensual' into one and were the first to coin the word 'world' as a term of infamy. It is in this inversion of values ... that the significance of the Jewish people resides: with them there begins the slave revolt in morals.

145. While every noble morality develops from a triumphant affirmation of itself, slave morality from the outset says No to what is 'outside,' what is 'different,' what is 'not itself'; and this No is its creative deed.

148. That every will must consider every other will its equal - would be a principle hostile to life, an agent of the dissolution and destruction of man, an attempt to assassinate the future of man, a sign of weariness, a secret path to nothingness.

150. The broad effects which can be obtained by punishment in man and beast are the increase of fear, the sharpening of the sense of cunning, the mastery of the desires; so it is that punishment tames man, but does not make him 'better.'

152. The advent of the Christian God, as the maximum god attained so far, was therefore accompanied by the maximum feeling of guilty indebtedness on earth.

160. Das Christenthum ist eine Metaphysik des Henkers...

164. The doctrine of equality! : But there is no more venomous poison in existence: for it appears to be preached by justice itself, when it is actually the end of justice : 'Equality to the equal; inequality to the unequal' - that would be true justice speaking: and its corollary, 'never make the unequal equal'.

165. When one gives up Christian belief one thereby deprives oneself of the right to Christian morality. For the latter is absolutely not self-evident: one must make this point clear again and again, in spite of English shallowpates.

172. What is good? All that heightens the feeling of power in man, the will to power, power itself. What is bad? All that is born of weakness. What is happiness? The feeling that power is growing, that resistance is overcome.

178. What follows, then? That one had better put on gloves before reading the New Testament. The presence of so much filth makes it very advisable. One would as little choose early Christians for companions as Polish Jews: not that one need seek out an objection to them - neither has a pleasant smell.

186. I call Christianity the one great curse, the one great intrinsic depravity, the one great instinct for revenge for which no expedient is sufficiently poisonous, secret, subterranean, petty - I call it the one immortal blemish of mankind.

187. Der Mensch der Erkenntniss muss nicht nur seine Feinde lieben, er muss auch seine Freunde hassen konnen.

193. This is the antinomy: Insofar as we believe in morality we pass sentence on existence.

194. Moralities and religions are the principal means by which one can make whatever one wishes out of man, provided one possesses a superfluity of creative forces and can assert one's will over long periods of time - in the form of legislation, religions, and customs.

195. A man as he ought to be: that sounds to us as insipid as 'a tree as it ought to be.'

196. The stronger becomes master of the weaker, in so far as the latter cannot assert its degree of independence - here there is no mercy, no forbearance, even less a respect for 'laws.'

197. Morality is: the mediocre are worth more than the exceptions ... I abhor Christianity with a deadly hatred.

198. The states in which we infuse a transfiguration and a fullness into things and poetize about them until they reflect back our fullness and joy in life...three elements principally: sexuality, intoxication and cruelty - all belonging to the oldest festal joys.

199. The Beautiful exists just as little as the True. In every case it is a question of the conditions of preservation of a certain type of man: thus the herd-man will experience the value feeling of the True in different things than will the Overman.

201. The rights a man arrogates to himself are related to the duties he imposes on himself, to the tasks to which he feels equal. The great majority of men have no right to existence, but are a misfortune to higher men.

202. The homogenizing of European man ... requires a justification: it lies in serving a higher sovereign species that stands upon the former which can raise itself to its task only by doing this. Not merely a Master Race whose sole task is to rule, but a Race with its own sphere of life, with an excess of strength ... strong enough to have no need of the tyranny of the virtue-imperative.

221. Your pride can't hurt me - I have no beliefs!

222. No price is too high to pay for the privilege of owning yourself.