Photographic portrait, 1882

2,620 collected words

Friedrich Nietzsche

Life dates: 1844 AD — 1900 AD

German philosopher and cultural critic whose numbered passages question familiar judgments about morality, knowledge and everyday conduct. Read the arguments in context, with attention to their historical translation.

▷ Play this voice Search these words ↗Place in time ↗life knowledge happiness nature justice truth faith mind

Life and writing

Friedrich Nietzsche lived from 1844 to 1900. He taught classical philology at Basel before leaving his professorship in 1879. His philosophical writing developed through criticism of inherited assumptions about culture, morality and religion, often examining the motives behind judgments that appear self-evident.

Human, All-Too-Human appeared in 1878 and marked a turn toward short numbered passages. A complete aphorism may make an argument, stage an objection or expose a tension rather than settle a question. The archive preserves whole numbered units in historical English translations; neighbouring passages and the larger work help readers assess the claim being made.

Reading this voice

Begin with a complete numbered passage, then follow the source reference into the same edition linked below. Helen Zimmern’s 1909 Part I and Paul V. Cohn’s 1913 Part II have different translation choices. Do not treat a historical argument as a fact merely because it is memorable. Some passages contain dated social assumptions. The approximate 1872 timeline coordinate is the midpoint of 1844–1900, not the composition date of the words.

Subjects to explore

knowledge mind character truth

Words to begin with

Quotations and sayings

01c. 1872 AD

The Order of Possessions and Morality.—The once-accepted hierarchy of possessions, according as this or the other is coveted by a lower, higher, or highest egoism, now decides what is moral or immoral. To prefer a lesser good (for instance, the gratification of the senses) to a more highly valued good (for instance, health) is accounted immoral, and also to prefer luxury to liberty. The hierarchy of possessions, however, is not fixed and equal at all times; if any one prefers vengeance to justice he is moral according to the standard of an earlier civilisation, but immoral according to the present one. To be "immoral," therefore, denotes that an individual has not felt, or not felt sufficiently strongly, the higher, finer, spiritual motives which have come in with a new culture; it marks one who has remained behind, but only according to the difference of degrees. The order of possessions itself is not raised and lowered according to a moral point of view; but each time that it is fixed it supplies the decision as to whether an action is moral or immoral.

Friedrich Nietzsche / quote

02c. 1872 AD

Cruel People As Those Who Have Remained Behind.—People who are cruel nowadays must be accounted for by us as the grades of earlier civilisations which have survived; here are exposed those deeper formations in the mountain of humanity which usually remain concealed. They are backward people whose brains, through all manner of accidents in the course of inheritance, have not been developed in so delicate and manifold a way. They show us what we all were and horrify us, but they themselves are as little responsible as is a block of granite for being granite. There must, too, be grooves and twists in our brains which answer to that condition of mind, as in the form of certain human organs there are supposed to be traces of a fish-state. But these grooves and twists are no longer the bed through which the stream of our sensation flows.

Friedrich Nietzsche / quote

03c. 1872 AD

Gratitude and Revenge.—The reason why the powerful man is grateful is this: his benefactor, through the benefit he confers, has mistaken and intruded into the sphere of the powerful man,—now the latter, in return, penetrates into the sphere of the benefactor by the act of gratitude. It is a milder form of revenge. Without the satisfaction of gratitude, the powerful man would have shown himself powerless, and would have been reckoned as such ever after. Therefore every society of the good, which originally meant the powerful, places gratitude amongst the first duties.—Swift propounded the maxim that men were grateful in the same proportion as they were revengeful.

Friedrich Nietzsche / quote

04c. 1872 AD

Sympathy Stronger Than Suffering.—There are cases when sympathy is stronger than actual suffering. For instance, we are more pained when one of our friends is guilty of something shameful than when we do it ourselves. For one thing, we have more faith in the purity of his character than he has himself; then our love for him, probably on account of this very faith, is stronger than his love for himself. And even if his egoism suffers more thereby than our egoism, inasmuch as it has to bear more of the bad consequences of his fault, the un-egoistic in us—this word is not to be taken too seriously, but only as a modification of the expression—is more deeply wounded by his guilt than is the un-egoistic in him.

Friedrich Nietzsche / quote

05c. 1872 AD

Hypochondria.—There are people who become hypochondriacal through their sympathy and concern for another person; the kind of sympathy which results therefrom is nothing but a disease. Thus there is also a Christian hypochondria, which afflicts those solitary, religiously-minded people who keep constantly before their eyes the sufferings and death of Christ.

Friedrich Nietzsche / quote

06c. 1872 AD

Economy of Goodness.—Goodness and love, as the most healing herbs and powers in human intercourse, are such costly discoveries that one would wish as much economy as possible to be exercised in the employment of these balsamic means; but this is impossible. The economy of goodness is the dream of the most daring Utopians.

Friedrich Nietzsche / quote

07c. 1872 AD

Goodwill.—Amongst the small, but countlessly frequent and therefore very effective, things to which science should pay more attention than to the great, rare things, is to be reckoned goodwill; I mean that exhibition of a friendly disposition in intercourse, that smiling eye, that clasp of the hand, that cheerfulness with which almost all human actions are usually accompanied. Every teacher, every official, adds this to whatever is his duty; it is the perpetual occupation of humanity, and at the same time the waves of its light, in which everything grows; in the narrowest circle, namely, within the family, life blooms and flourishes only through that goodwill. Kindliness, friendliness, the courtesy of the heart, are ever-flowing streams of un-egoistic impulses, and have given far more powerful assistance to culture than even those much more famous demonstrations which are called pity, mercy, and self-sacrifice. But they are thought little of, and, as a matter of fact, there is not much that is un-egoistic in them. The sum of these small doses is nevertheless mighty, their united force is amongst the strongest forces. 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 / quote

08c. 1872 AD

How Appearance Becomes Actuality.—The actor finally reaches such a point that even in the deepest sorrow he cannot cease from thinking about the impression made by his own person and the general scenic effect; for instance, even at the funeral of his child, he will weep over his own sorrow and its expression like one of his own audience. The hypocrite, who always plays one and the same part, ceases at last to be a hypocrite; for instance, priests, who as young men are generally conscious or unconscious hypocrites, become at last natural, and are then really without any affectation, just priests; or if the father does not succeed so far, perhaps the son does, who makes use of his father's progress and inherits his habits. If any one long and obstinately desires to appear something, he finds it difficult at last to be anything else. The profession of almost every individual, even of the artist, begins with hypocrisy, with an imitating from without, with a copying of the effective. He who always wears the mask of a friendly expression must eventually obtain a power over well-meaning dispositions without which the expression of friendliness is not to be compelled,—and finally, these, again, obtain a power over him, he is well-meaning.

Friedrich Nietzsche / quote

09c. 1872 AD

The Point of Honour 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 founders of religions are distinguished from those great deceivers in that they never awake from their condition of self-deception; or at times, but very rarely, they have an enlightened moment when doubt overpowers them; they generally console themselves, however, by ascribing these enlightened moments to the influence of the Evil One. There must be self-deception in order that this and that may produce great effects. For men believe in the truth of everything that is visibly, strongly believed in.

Friedrich Nietzsche / quote

10c. 1872 AD

The Nominal Degrees of Truth.—One of the commonest mistakes is this: because some one is truthful and honest towards us, he must speak the truth. Thus the child believes in its parents' judgment, the Christian in the assertions of the Founder of the Church. In the same way men refuse to admit that all those things which men defended in former ages with the sacrifice of life and happiness were nothing but errors; it is even said, perhaps, that they were degrees of the truth. But what is really meant is that when a man has honestly believed in something, and has fought and died for his faith, it would really be too unjust if he had only been inspired by an error. Such a thing seems a contradiction of eternal justice; therefore the heart of sensitive man ever enunciates against his head the axiom: between moral action and intellectual insight there must absolutely be a necessary connection. It is unfortunately otherwise; for there is no eternal justice.

Friedrich Nietzsche / quote

11c. 1872 AD

Falsehood.—Why do people mostly speak the truth in daily life?—Assuredly not because a god has forbidden falsehood. But, firstly, because it is more convenient, as falsehood requires invention, deceit, and memory. (As Swift says, he who tells a lie is not sensible how great a task he undertakes; for in order to uphold one lie he must invent twenty others.) Therefore, because it is advantageous in upright circumstances to say straight out, "I want this, I have done that," and so on; because, in other words, the path of compulsion and authority is surer than that of cunning. But if a child has been brought up in complicated domestic circumstances, he employs falsehood, naturally and unconsciously says whatever best suits his interests; a sense of truth and a hatred of falsehood are quite foreign and unknown to him, and so he lies in all innocence.

Friedrich Nietzsche / quote

12c. 1872 AD

Throwing Suspicion on Morality For Faith's Sake.—No power can be maintained when it is only represented by hypocrites; no matter how many "worldly" elements the Catholic Church possesses, its strength lies in those still numerous priestly natures who render life hard and full of meaning for themselves, and whose glance and worn bodies speak of nocturnal vigils, hunger, burning prayers, and perhaps even of scourging; these move men and inspire them with fear. What if it were necessary to live thus? This is the terrible question which their aspect brings to the lips. Whilst they spread this doubt they always uprear another pillar of their power; even the free-thinker does not dare to withstand such unselfishness with hard words of truth, and to say, "Thyself deceived, deceive not others!" Only the difference of views divides them from him, certainly no difference of goodness or badness; but men generally treat unjustly that which they do not like. Thus we speak of the cunning and the infamous art of the Jesuits, but overlook the self-control which every individual Jesuit practises, and the fact that the lightened manner of life preached by Jesuit books is by no means for their benefit, but for that of the laity. We may even ask whether, with precisely similar tactics and organisation, we enlightened ones would make equally good tools, equally admirable through self-conquest, indefatigableness, and renunciation.

Friedrich Nietzsche / quote

13c. 1872 AD

Victory of Knowledge Over Radical Evil.—It is of great advantage to him who desires to be wise to have witnessed for a time the spectacle of a thoroughly evil and degenerate man; it is false, like the contrary spectacle, but for whole long periods it held the mastery, and its roots have even extended and ramified themselves to us and our world. In order to understand ourselves we must understand it but then, in order to mount higher we must rise above it. We recognise, then, that there exist no sins in the metaphysical sense; but, in the same sense, also no virtues; we recognise that the entire domain of ethical ideas is perpetually tottering, that there are higher and deeper conceptions of good and evil, of moral and immoral. He who does not desire much more from things than a knowledge of them easily makes peace with his soul, and will make a mistake (or commit a sin, as the world calls it) at the most from ignorance, but hardly from covetousness. He will no longer wish to excommunicate and exterminate desires; but his only, his wholly dominating ambition, to know as well as possible at all times, will make him cool and will soften all the savageness in his disposition. Moreover, he has been freed from a number of tormenting conceptions, he has no more feeling at the mention of the words "punishments of hell," "sinfulness," "incapacity for good," he recognises in them only the vanishing shadow-pictures of false views of the world and of life.

Friedrich Nietzsche / quote

14c. 1872 AD

Morality As the Self-disintegration of Man.—A good author, who really has his heart in his work, wishes that some one could come and annihilate him by representing the same thing in a clearer way and answering without more ado the problems therein proposed. The loving girl wishes she could prove the self-sacrificing faithfulness of her love by the unfaithfulness of her beloved. The soldier hopes to die on the field of battle for his victorious fatherland; for his loftiest desires triumph in the victory of his country. The mother gives to the child that of which she deprives herself—sleep, the best food, sometimes her health and fortune. But are all these un-egoistic conditions? Are these deeds of morality miracles, because, to use Schopenhauer's expression, they are "impossible and yet performed"? Is it not clear that in all four cases the individual loves something of himself, a thought, a desire, a production, better than anything else of himself; that he therefore divides his nature and to one part sacrifices all the rest? Is it something entirely different when an obstinate man says, "I would rather be shot than move a step out of my way for this man"? The desire for something (wish, inclination, longing) is present in all the instances mentioned; to give way to it, with all its consequences, is certainly not "un-egoistic."—In ethics man does not consider himself as Individuum but as dividuum.

Friedrich Nietzsche / quote

15c. 1872 AD

What One May Promise.—One may promise actions, but no sentiments, for these are involuntary. Whoever promises to love or hate a person, or be faithful to him for ever, promises something which is not within his power; he can certainly promise such actions as are usually the results of love, hate, or fidelity, but which may also spring from other motives; for many ways and motives lead to one and the same action. The promise to love some one for ever is, therefore, really: So long as I love you I will act towards you in a loving way; if I cease to love you, you will still receive the same treatment from me, although inspired by other motives, so that our fellow-men will still be deluded into the belief that our love is unchanged and ever the same. One promises, therefore, the continuation of the semblance of love, when, without self-deception, one speaks vows of eternal love.

Friedrich Nietzsche / quote

16c. 1872 AD

Intellect and Morality.—One must have a good memory to be able to keep a given promise. One must have a strong power of imagination to be able to feel pity. So closely is morality bound to the goodness of the intellect.

Friedrich Nietzsche / quote

17c. 1872 AD

TO WISH FOR REVENGE AND TO TAKE REVENGE.—To have a revengeful thought and to carry it into effect is to have a violent attack of fever, which passes off, however,—but to have a revengeful thought without the strength and courage to carry it out is a chronic disease, a poisoning of body and soul which we have to bear about with us. Morality, which only takes intentions into account, considers the two cases as equal; usually the former case is regarded as the worse (because of the evil consequences which may perhaps result from the deed of revenge). Both estimates are short-sighted.

Friedrich Nietzsche / quote

18c. 1872 AD

The Power of Waiting.—Waiting is so difficult that even great poets have not disdained to take incapability of waiting as the motive for their works. Thus Shakespeare in Othello or Sophocles in Ajax, to whom suicide, had he been able to let his feelings cool down for one day, would no longer have seemed necessary, as the oracle intimated; he would probably have snapped his fingers at the terrible whisperings of wounded vanity, and said to himself, "Who has not already, in my circumstances, mistaken a fool for a hero? Is it something so very extraordinary?" On the contrary, it is something very commonly human; Ajax might allow himself that consolation. Passion will not wait; the tragedy in the lives of great men frequently lies not in their conflict with the times and the baseness of their fellow-men, but in their incapacity of postponing their work for a year or two; they cannot wait. In all duels advising friends have one thing to decide, namely whether the parties concerned can still wait awhile; if this is not the case, then a duel is advisable, inasmuch as each of the two says, "Either I continue to live and that other man must die immediately, or vice versa." In such case waiting would mean a prolonged suffering of the terrible martyrdom of wounded honour in the face of the insulter, and this may entail more suffering than life is worth.

Friedrich Nietzsche / quote

19c. 1872 AD

Revelling in Vengeance.—Coarser individuals who feel themselves insulted, make out the insult to be as great as possible, and relate the affair in greatly exaggerated language, in order to be able to revel thoroughly in the rarely awakened feelings of hatred and revenge.

Friedrich Nietzsche / quote

20c. 1872 AD

The Value of Disparagement.—In order to maintain their self-respect in their own eyes and a certain thoroughness of action, not a few men, perhaps even the majority, find it absolutely necessary to run down and disparage all their acquaintances. But as mean natures are numerous, and since it is very important whether they possess that thoroughness or lose it, hence——

Friedrich Nietzsche / quote

21c. 1872 AD

The Man in a Passion.—We must beware of one who is in a passion against us as of one who has once sought our life; for the fact that we still live is due to the absence of power to kill,—if looks would suffice, we should have been dead long ago. It is a piece of rough civilisation to force some one into silence by the exhibition of physical savageness and the inspiring of fear. That cold glance which exalted persons employ towards their servants is also a relic of that caste division between man and man, a piece of rough antiquity; women, the preservers of ancient things, have also faithfully retained this survival of an ancient habit.

Friedrich Nietzsche / quote

22c. 1872 AD

Whither Honesty Can Lead.—Somebody had the bad habit of occasionally talking quite frankly about the motives of his actions, which were as good and as bad as the motives of most men. He first gave offence, then aroused suspicion, was then gradually excluded from society and declared a social outlaw, until at last justice remembered such an abandoned creature, on occasions when it would otherwise have had no eyes, or would have closed them. The lack of power to hold his tongue concerning the common secret, and the irresponsible tendency to see what no one wishes to see—himself—brought him to a prison and an early death.

Friedrich Nietzsche / quote

23c. 1872 AD

Punishable, But Never Punished.—Our crime against criminals lies in the fact that we treat them like rascals.

Friedrich Nietzsche / quote

24c. 1872 AD

Sancta Simplicitas OF VIRTUE.—Every virtue has its privileges; for example, that of contributing its own little faggot to the scaffold of every condemned man.

Friedrich Nietzsche / quote