28 Friedrich Nietzsche Quotes on Politics

Friedrich Nietzsche quotes on politics

5. I've seen proof, black on white, that Herr Dr. Forster has not yet severed his connection with the anti-Semitic movement. ... Since then I've had difficulty coming up with any of the tenderness and protectiveness I've so long felt toward you. The separation between us is thereby decided in really the most absurd way. Have you grasped nothing of the reason why I am in the world? ... Now it has gone so far that I have to defend myself hand and foot against people who confuse me with these anti-Semitic canaille; after my own sister, my former sister, and after Widemann more recently have given the impetus to this most dire of all confusions. After I read the name Zarathustra in the anti-Semitic Correspondence my forbearance came to an end. I am now in a position of emergency defense against your spouse's Party. These accursed anti-Semite deformities shall not sully my ideal!!

7. I have somehow something like 'influence' ... In the Anti-Semitic Correspondence ... my name is mentioned in almost every issue. Zarathustra ... has charmed the anti-Semites; there is a special anti-Semitic interpretation of it that made me laugh very much.

42. He who thinks a great deal is not suited to be a party man: he thinks his way through the party and out the other side too soon.

44. No one talks more passionately about his rights than he who in the depths of his soul doubts whether he has any. By enlisting passion on his side he wants to stifle his reason and its doubts: thus he will acquire a good conscience and with it success among his fellow men.

52. It is mere illusion and pretty sentiment to expect much from mankind if he forgets how to make war. And yet no means are known which call so much into action as a great war, that rough energy born of the camp, that deep impersonality born of hatred, that conscience born of murder and cold-bloodedness, that fervor born of effort of the annihilation of the enemy, that proud indifference to loss, to one's own existence, to that of one's fellows, to that earthquake-like soul-shaking that a people needs when it is losing its vitality.

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.

64. At this point the conservatives of all ages are thoroughly dishonest: they added lies.

80. The most perfidious way of harming a cause consists of defending it deliberately with faulty arguments.

92. We 'conserve' nothing; neither do we want to return to any past periods; we are not by any means 'liberal'; we do not work for 'progress'; we do not need to plug up our ears against the sirens who in the market place sing of the future: their song about 'equal rights,' 'a free society,' 'no more masters and no servants' has no allure for us.

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.

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.

125. Free from what? As if that mattered to Zarathustra! But your eyes should tell me brightly: free for what?

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.

149. It is possible to imagine a society flushed with such a sense of power that it could afford to let its offenders go unpunished.

162. My conception of freedom. - The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it - what it costs us. I give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. One knows, indeed, what their ways bring: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic [genusslich] - every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization ...

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'.

167. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to self-responsibility. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself.

177. The whole disaster was only made possible by the fact that there already existed in the world a similar megalomania, allied to this one in race, to wit, the Jewish.

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.

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.'

200. A declaration of war on the masses by Higher Men is needed! ... Everything that makes soft and effeminate, that serves the end of the People or the Feminine, works in favor of Universal Suffrage, i.e. the domination of the Inferior Men. But we should take reprisal and bring this whole affair to light and the bar of judgment.

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.

204. The possibility has been established for the production of...a Master Race, the future 'masters of the earth'...made to endure for millennia - a higher kind of men who...employ democratic Europe as their most pliant and supple instrument for getting hold of the destinies of the earth.

212. At times one remains faithful to a cause only because its opponents do not cease to be insipid. (Thus Spoke Zarathustra)

216. After the old god has been assassinated, I am ready to rule the world.

218. What is bad? But I have said this already: all that comes of weakness, of envy, of revenge. The anarchist and the Christian have the same origin.

219. Liberalism is the transformation of mankind into cattle.