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Friedrich Nietzsche

Friedrich Nietzsche Quotes

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Famous Friedrich Nietzsche Quotes

“Every culture that has lost myth has lost, by the same token, its natural healthy creativity. Only a horizon ringed about with myths can unify a culture. The forces of imagination and the Apollonian dream are saved only by myth from indiscriminate rambling. The images of myth must be the daemonic guardians, ubiquitous but unnoticed, presiding over the growth of the child's mind and interpreting to the mature man his life and struggles.”

DramaTragedyMythTheatreApolloArchetypesTotemDionysosCultural Unity
Book:The Birth of Tragedy
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“tem-se falta de tempo, tem-se falta de força para consagrar à cerimónia, aos meneios da cortesia, ao espírito da conversa, e ao do ócio de uma maneira geral. Porque a vida, tornada caça ao lucro, obriga o espírito a esgotar-se sem repouso no jogo de dissimular, de iludir, ou de prevenir o adversário; a verdadeira virtude consiste agora em fazer uma coisa mais depressa do que um outro. Assim, só em raras horas é que as pessoas se podem permitir ser sinceras: e a essas horas, está-se tão cansado que se aspira não somente a «deixar correr» mas a estender-se pesadamente e deitar-se.”

TrabalhoóCio
Book:A Gaia Ciência
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“Hay alturas del alma que hacen que, vistas desde ellas, hasta la tragedia deje de producir efecto trágico; y si se concentrase en unidad todo el dolor del mundo, ¿a quién le sería lícito atreverse a decidir si su aspecto induciría y forzaría necesariamente a la compasión y, de este modo, a una duplicación del dolor?”

Filosofía De VidaNietzschean
Book:Más allá del bien y del mal (Espiritualidad & Pensamiento)
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“Ehre und Scham vor dem Schlafe! Das ist das Erste! Und Allen aus dem Wege gehn, die schlecht schlafen und Nachts wachen! Schamhaft ist noch der Dieb vor dem Schlafe: stets stiehlt er sich leise durch die Nacht. Schamlos aber ist der Wächter der Nacht, schamlos trägt er sein Horn. Keine geringe Kunst ist schlafen: es thut schon Noth, den ganzen Tag darauf hin zu wachen. Zehn Mal musst du des Tages dich selber überwinden: das macht eine gute Müdigkeit und ist Mohn der Seele. Zehn Mal musst du dich wieder dir selber versöhnen; denn Überwindung ist Bitterniss, und schlecht schläft der Unversöhnte. Zehn Wahrheiten musst du des Tages finden: sonst suchst du noch des Nachts nach Wahrheit, und deine Seele blieb hungrig. Zehn Mal musst du lachen am Tage und heiter sein: sonst stört dich der Magen in der Nacht, dieser Vater der Trübsal. Wenige wissen das: aber man muss alle Tugenden haben, um gut zu schlafen. Werde ich falsch Zeugniss reden? Werde ich ehebrechen? Werde ich mich gelüsten lassen meines Nächsten Magd? Das Alles vertrüge sich schlecht mit gutem Schlafe. Und selbst wenn man alle Tugenden hat, muss man sich noch auf Eins verstehn: selber die Tugenden zur rechten Zeit schlafen schicken. Dass sie sich nicht mit einander zanken, die artigen Weiblein! Und über dich, du Unglückseliger! Friede mit Gott und dem Nachbar: so will es der gute Schlaf. Und Friede auch noch mit des Nachbars Teufel! Sonst geht er bei dir des Nachts um. Ehre der Obrigkeit und Gehorsam, und auch der krummen Obrigkeit! So will es der gute Schlaf. Was kann ich dafür, dass die Macht gerne auf krummen Beinen Wandelt? Der soll mir immer der beste Hirt heissen, der sein Schaf auf die grünste Aue führt: so verträgt es sich mit dem gutem Schlafe. Viel Ehren will ich nicht, noch grosse Schätze: das entzündet die Milz. Aber schlecht schläft es sich ohne einen guten Namen und einen kleinen Schatz. Eine kleine Gesellschaft ist mir willkommener als eine böse: doch muss sie gehn und kommen zur rechten Zeit. So verträgt es sich mit gutem Schlafe. Sehr gefallen mir auch die Geistig-Armen: sie fördern den Schlaf. Selig sind die, sonderlich, wenn man ihnen immer Recht giebt. Also läuft der Tag dem Tugendsamen. Kommt nun die Nacht, so hüte ich mich wohl, den Schlaf zu rufen! Nicht will er gerufen sein, der Schlaf, der der Herr der Tugenden ist! Sondern ich denke, was ich des Tages gethan und gedacht. Wiederkäuend frage ich mich, geduldsam gleich einer Kuh: welches waren doch deine zehn Überwindungen? Und welches waren die zehn Versöhnungen und die zehn Wahrheiten und die zehn Gelächter, mit denen sich mein Herz gütlich that? Solcherlei erwägend und gewiegt von vierzig Gedanken, überfällt mich auf einmal der Schlaf, der Ungerufne, der Herr der Tugenden. Der Schlaf klopft mir auf meine Auge: da wird es schwer. Der Schlaf berührt mir den Mund: da bleibt er offen. Wahrlich, auf weichen Sohlen kommt er mir, der liebste der Diebe, und stiehlt mir meine Gedanken: dumm stehe ich da wie dieser Lehrstuhl. Aber nicht lange mehr stehe ich dann: da liege ich schon.”

SchlafKlugheit
Book:Thus Spoke Zarathustra
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“Наука, подбадана својом силном заблудом, незаустављиво јури ка својим границама, на којима се разбија њен у суштини логике скривени оптимизам, јер, периферија круга науке има бескрајно много тачака, и док се још уопште не да сагледати како ће се тај круг икад моћи потпуно измерити, племенити и обдарени човек ипак, још пре но што стигне на половину свог животног пута и неминовно, наилази на такве граничне тачке периферије и отуд своје запрепашћење угледа како се логика на тим границама увија око саме себе и најзад се уједе за реп - онда пробија нови облик сазнања. Трагичко сазнање којем је да би се уопште могло поднети, потребна уметност као заштита лек.”

LogikaNaukaZabludaLekTragedijaUmetnostOptimizamGraniceSaznanje
Book:The Birth of Tragedy
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“Şi aceasta îmi creează, în relaţiile cu oamenii, probleme de răbdare deloc neînsemnate; umanitatea mea constă nu în a simţi cu simpatie cum anume este făcut omul, ci în a fi în stare să suport că îi simt... Umanitatea mea este o constantă depăşire a mea însumi. - Dar mie îmi e necesară singurătatea, adică vindecarea, reîntoarcerea la mine însumi, putinţa de a respira un aer liber, uşor, însufleţit. [...] Dezgustul faţă de om, faţă de "plebe", a fost întotdeauna cea mai mare primejdie pentru mine...”

Filozofie
Book:Ecce Homo
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“While the noble man lives in trust and openness with himself (gennaios 'of noble descent' underlines the nuance 'upright' and probably also 'naïve'), the man of ressentiment is neither upright nor naive nor honest and straightforward with himself. His soul squints; his spirit loves hiding places, secret paths and back doors, everything covert entices him as his world, his security, his refreshment; he understands how to keep silent, how not to forget, how to wait, how to be provisionally self-deprecating and humble. A race of such men of ressentiment is bound to become eventually cleverer than any noble race; it will also honor cleverness to a far greater degree: namely, as a condition of existence of the first importance; while with noble men cleverness can easily acquire a subtle flavor of luxury and subtlety—for here it is far less essential than the perfect functioning of the regulating unconscious instincts or even than a certain imprudence, perhaps a bold recklessness whether in the face of danger or of the enemy, or that enthusiastic impulsiveness in anger, love, reverence, gratitude, and revenge by which noble souls have at all times recognized one another. Ressentiment itself, if it should appear in the noble man, consummates and exhausts itself in an immediate reaction, and therefore does not poison: on the other hand, it fails to appear at all on countless occasions on which it inevitably appears in the weak and impotent.”

Ressentiment
Book:On the Genealogy of Morals / Ecce Homo
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“Supposing that what is at any rate believed to be the 'truth' really is true, and the meaning of all culture is the reduction of the beast of prey 'man' to a tame and civilized animal, a domestic animal, then one would undoubtedly have to regard all those instincts of reaction and ressentiment through whose aid the noble races and their ideals were finally confounded and overthrown as the actual instruments of culture; which is not to say that the bearers of these instincts themselves represent culture. Rather is the reverse not merely probable—no! today it is palpable! These bearers of the oppressive instincts that thirst for reprisal, the descendants of every kind of European and non-European slavery, and especially of the entire pre-Aryan populace—they represent the regression of mankind! These 'instruments of culture' are a disgrace to man and rather an accusation and counterargument against 'culture' in general!”

CultureReactionRessentiment
Book:On the Genealogy of Morals / Ecce Homo
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“Rousseau, esse primeiro homem moderno, idealista e 'canaille' numa só pessoa; que necessitava da 'dignidade' moral para aguentar seu próprio aspecto; doente de vaidade e de autodesprezo desenfreados. Esse aborto que se recostou no umbral da nova época também queria 'retorno à natureza' -- para onde, repito a pergunta, queria retornar Rousseau? -- Eu odeio Rousseau inclusive na Revolução: ela é a expressão histórico-universal dessa duplicidade de idealista e 'canaille'. A 'farce' sangrenta com que transcorreu essa Revolução, a sua 'imoralidade', pouco me importa: o que odeio é a sua moralidade rousseauniana -- as chamadas 'verdades' da Revolução, com as quais ela ainda faz efeito e convence para o seu lado tudo o que é raso e medíocre. A doutrina da igualdade!... Mas não há veneno mais venenoso: pois ela parece pregada pela própria justiça, enquanto é o fim da justiça... 'Aos iguais o que é igual, aos desiguais o que é desigual' -- esse seria o verdadeiro discurso da justiça: e, consequência disso, 'jamais igualar o que é desigual.' O fato de as coisas terem transcorrido de maneira tão medonha e sangrenta em torno dessa doutrina da igualdade conferiu a essa 'ideia moderna' par excellence uma espécie de glória e resplendor, de modo que a Revolução como espetáculo também seduziu os espíritos mais nobres. Isso não é, no fim das contas, razão para estimá-la mais. -- Vejo apenas um homem que a considerou da maneira que ela deve ser considerada, com nojo -- Goethe”

RevoluçãoRosseau
Book:Crepúsculo dos ídolos: (Ou como filosofar com o martelo) (Conexões)
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“Detesto seguir alguém assim como detesto conduzir. Obedecer? Não! E governar, nunca! Quem não se mete medo não consegue metê-lo a ninguém, E só aquele que o inspira pode comandar. Já detesto guiar-me a mim próprio! Gosto, como os animais das florestas e dos mares, De me perder durante um grande pedaço, Acocorar-me a sonhar num deserto encantador, E forçar-me a regressar de longe aos meus penates, Atrair-me a mim próprio... para mim.”

SolidãoGovernoLiderLiderançaComandoFalsidadeObediência
Book:The Gay Science: With a Prelude in Rhymes and an Appendix of Songs
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“And a people - or, for that matter, a human being - only has value to the extent that it is able to put the stamp of the eternal on its experiences; for in doing so it sheds, one might say, its worldliness and reveals its unconscious, inner conviction that time is relative and that the true meaning oflife is metaphysical.”

WorldTimeEternalExperienceTragedyMythManGreekTragicTimeless
Book:The Birth of Tragedy and Other Writings
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“Potaknuta svojom snažnom tlapnjom, znanost nezaustavljivo hita do svojih granica na kojima pripada njezin, u biti logike skriveni optimizam. Jer obodnica kruga znanosti ima neizmjeran broj točaka i, premda je nezamislivo kako bi se taj krug ikada mogao do kraja premjeriti, vrstan i obdaren čovjek još prije sredine svoga životnog puta neizbježno nailazi na takve granične točke na obodnici pa otamo ukočeno zuri u nerazjašnjivost. Kad na svoje zaprepaštenje zamijeti kako se na tim granicama logika vrti oko sebe i najzad grize vlastiti rep - onda tu izbija nov oblik spoznaje, tragična spoznaja kojoj je, samo da bi bila podnošljiva, za zaštitu i lijek potrebna umjetnost.”

UmjetnostZnanost
Book:The Birth of Tragedy
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“To those human beings who are of any concern to me I wish suffering, desolation, sickness, ill-treatment, indignities—I wish that they should not remain unfamiliar with profound self-contempt, the torture of self-mistrust, the wretchedness of the vanquished: I have no pity for them, because I wish them the only thing that can prove today whether one is worth anything or not—that one endures.”

InspirationalPhilosophyFriendshipEndurance
Book:The Will to Power
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“Language as putative science. - The significance of language for the evolution of culture lies in this, that mankind set up in language a separate world beside the other world, a place it took to be so firmly set that, standing upon it, it could lift the rest of the world off its hinges and make itself master of it. To the extent that man has for long ages believed in the concepts and names of things as in aeternae veritates he has appropriated to himself that pride by which he raised himself above the animal: he really thought that in language he possessed knowledge of the world. The sculptor of language was not so modest as to believe that he was only giving things designations, he conceived rather that with words he was expressing supreame knowledge of things; language is, in fact, the first stage of occupation with science. Here, too, it is the belief that the truth has been found out of which the mightiest sources of energy have flowed. A great deal later - only now - it dawns on men that in their belief in language they have propagated a tremendous error. Happily, it is too late for the evolution of reason, which depends on this belief, to be put back. - Logic too depends on presuppositions with which nothing in the real world corresponds, for example on the presupposition that there are identical things, that the same thing is identical at different points of time: but this science came into existence through the opposite belief (that such conditions do obtain in the real world). It is the same with mathematics, which would certainly not have come into existence if one had known from the beginning that there was in nature no exactly straight line, no real circle, no absolute magnitude.”

ScienceLanguageMathError And Truth
Book:Human, All Too Human: A Book for Free Spirits
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“Indeed, to understand how the abstrusest metaphysical assertions of a philosopher have been arrived at, it is always well (and wise) to first ask oneself: ‘What morality do they (or does he) aim at?’ Accordingly, I do not believe that an ‘impulse to knowledge’ is the father of philosophy; but that another impulse, here as elsewhere, has only made use of knowledge (and mistaken knowledge!) as an instrument. But whoever considers the fundamental impulses of man with a view to determining how far they may have here acted as inspiring genii (or as demons and cobolds), will find that they have all practiced philosophy at one time or another, and that each one of them would have been only too glad to look upon itself as the ultimate end of existence and the legitimate lord over all the other impulses. For every impulse is imperious and, as such, attempts to philosophize.”

TruthMoralityNietzschePrejudices Of Philosophers
Author:Friedrich Nietzsche
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