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Quote by Nietzsche, Friedrich

“The unfortunate experiences a species of joy in the sense of superiority which the manifestation of sympathy entails; his imagination is exalted; he is always strong enough, then, to cause the world pain. Thus is the thirst for sympathy a thirst for self enjoyment and at the expense of one's fellow creatures: it shows man in the whole ruthlessness of his own dear self: not in his mere "dullness" as La Rochefoucauld thinks.—In social conversation three fourths of all the questions are asked, and three fourths of all the replies are made in order to inflict some little pain; that is why so many people crave social intercourse: it gives them a sense of their power. In these countless but very small doses in which the quality of badness is administered it proves a potent stimulant of life: to the same extent that well wishing— (Wohl-wollen) distributed through the world in like manner, is one of the ever ready restoratives.”

Quote by Nietzsche, Friedrich

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Nietzsche, Friedrich

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“The actor cannot, at last, refrain, even in moments of the deepest pain, from thinking of the effect produced by his deportment and by his surroundings—for example, even at the funeral of his own child: he will weep at his own sorrow and its manifestations as though he were his own audience. The hypocrite who always plays one and the same part, finally ceases to be a hypocrite; as in the case of priests who, when young men, are always, either consciously or unconsciously, hypocrites, and finally become naturally and then really, without affectation, mere priests: or if the father does not carry it to this extent, the son, who inherits his father's calling and gets the advantage of the paternal progress, does. When anyone, during a long period, and persistently, wishes to appear something, it will at last prove difficult for him to be anything else. The calling of almost every man, even of the artist, begins with hypocrisy, with an imitation of deportment, with a copying of the effective in manner. He who always wears the mask of a friendly man must at last gain a power over friendliness of disposition, without which the expression itself of friendliness is not to be gained—and finally friendliness of disposition gains the ascendancy over him—he is benevolent.”

Human
Author:Nietzsche, Friedrich
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“Someone once had the bad habit of expressing himself upon occasion, and with perfect honesty, on the subject of the motives of his conduct, which were as good or as bad as the motives of all men. He aroused first disfavor, then suspicion, became gradually of ill repute and was pronounced a person of whom society should beware, until at last the law took note of such a perverted being for reasons which usually have no weight with it or to which it closes its eyes. Lack of taciturnity concerning what is universally held secret, and an irresponsible predisposition to see what no one wants to see —oneself—brought him to prison and to early death.”

Human
Author:Nietzsche
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“Fool I was Fool I was to love my own reflection, rather then Your beauty. Fool I was to search for silver, when You are gold. Fool I was to think my heart belonged to another, the very heart You made Fool I was for turning away from You, when You are always present. Fool I was worshiping the creation, and not the Creator. Fool I was forgetting Your name, when You gave me mine. Fool I was living in darkness, though You are the light. Fool I was rotting away my tongue, the tongue made to praise You. Fool I was worrying about tomorrow, though my whole life is in Your hands. Fool I was for lying, because You reveal every truth. Fool I was when I went into hiding, and You searched every corner until You found me crying, dirty, broken, restless, hungry, and resentful. But You did not discard me. You took this fool and dried his tears, cleaned his soul, pieced him together, laid him down in a green pasture, nourished his body and forgave him. Fool I was”

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Author:Nischal Biswa
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“A manera de resumen, cuando digo «carácter revolucionario» no me refiero a un concepto conductal sino a un concepto dinámico. Uno no es un «revolucionario» en este sentido caracterológico porque profiera frases revolucionarias o porque participe en una revolución. En este sentido es revolucionario el hombre que se haya emancipado de los lazos de sangre y suelo, de su madre y su padre, de fidelidades especiales al Estado, clase, raza, partido o religión. El carácter revolucionario es un humanista en el sentido en que siente en sí mismo a toda la humanidad, y en que nada humano le es ajeno. Ama y respeta la vida. Es un escéptico y un hombre de fe. Es escéptico, pues sospecha que las ideologías encubren realidades indeseables. Es un hombre de fe, pues cree en aquello que existe potencialmente, aunque todavía no haya nacido. Puede decir «no» y ser desobediente precisamente porque puede decir «sí» y obedecer a aquellos principios que le son genuinamente propios. No está semidormido sino plenamente despierto ante las realidades personales y sociales que lo rodean. Es independiente; lo que es lo debe a su propio esfuerzo; es libre y no es sirviente de nadie. Este resumen puede sugerir que lo que acabo de describir es bienestar y salud mental antes que el concepto de un carácter revolucionario. No hay duda de que la descripción hecha corresponde a la de una persona sana, viva, cuerda. Mi afirmación es que la persona sana en un mundo insano, el ser humano plenamente desarrollado en un mundo tullido, la persona completamente despierta en un mundo semidormido, es precisamente el carácter revolucionario. Una vez que todo estén despiertos ya no habrá necesidad de profetas o caracteres revolucionarios: sólo habrá seres humanos plenamente desarrollados.”

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Book:La Condicion Humana Actual y Otros Temas de la Vida Contemporanea
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