guru

The Joyful Wisdom

Friedrich Nietzsche

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Pages and passages

1. Page 182. also want to gratify and realise themselves. Reversely, one may always conclude with
2. Page 183. 150. Criticism of Saints.—Must one then, in order to have a virtue, be desirous of ha
3. Page 184. 151. The Origin of Religion.—The metaphysical requirement is not the origin of religi
4. Page 184. 152. The greatest Change.—The lustre and the hues of all things have changed! We no l
5. Page 185. 153. Homo poeta.—"I myself who have made this tragedy of tragedies altogether indepen
6. Page 186. 154. Differences in the Dangerousness of Life.—You don't know at all what you experie
7. Page 186. 155. What we Lack.—We love the grandeur of Nature and have discovered it; that is bec
8. Page 186. 156. The most Influential Person.—The fact that a person resists the whole spirit of
9. Page 186. 157. Mentiri.—Take care!—he reflects: he will have a lie ready immediately. This is a
10. Page 187. 158. An Inconvenient Peculiarity.—To find everything deep is an inconvenient peculiar
11. Page 187. 159. Every Virtue has its Time.—The honesty of him who is at present inflexible often
12. Page 187. 160. In Intercourse with Virtues.—One can also be undignified and flattering towards
13. Page 187. 161. To the Admirers of the Age.—The runaway priest and the liberated criminal are co
14. Page 187. 162. Egoism.—Egoism is the perspective law of our sentiment, according to which the n
15. Page 188. 163. After a Great Victory.—The best thing in a great victory is that it deprives the
16. Page 188. 164. Those who Seek Repose.—I recognise the minds that seek repose by the many dark o
17. Page 188. 165. The Happiness of Renunciation.—He who has absolutely dispensed with something fo
18. Page 188. 166. Always in our own Society.—All that is akin to me in nature and history speaks t
19. Page 188. 167. Misanthropy and Philanthropy.—We only speak about being sick of men when we can
20. Page 189. 168. Concerning an Invalid.—"Things go badly with him!"—What is wrong?—"He suffers fr
21. Page 189. 169. Avowed Enemies.—Bravery in presence of an enemy is a thing by itself: a person m
22. Page 190. 170. With the Multitude.—He has hitherto gone with the multitude and is its panegyris
23. Page 190. 171. Fame.—When the gratitude of many to one casts aside all shame, then fame origina
24. Page 190. 172. The Perverter of Taste.—A: "You are a perverter of taste—they say so everywhere!
25. Page 190. 173. To be Profound and to Appear Profound.—He who knows that he is profound strives
26. Page 190. 174. Apart.—Parliamentarism, that is to say, the public permission to choose between
27. Page 191. 175. Concerning Eloquence.—What has hitherto had the most convincing eloquence? The r
28. Page 191. 176. Compassion.—The poor, ruling princes! All their rights now change unexpectedly i
29. Page 191. 177. On "Educational Matters."—In Germany an important educational means is lacking f
30. Page 192. 178. For Moral Enlightenment.—The Germans must be talked out of their Mephistopheles—
31. Page 192. 179. Thoughts.—Thoughts are the shadows of our sentiments—always, however, obscurer,
32. Page 192. 180. The Good Time for Free Spirits.—Free Spirits take liberties even with regard to
33. Page 192. 181. Following and Leading.—A: "Of the two, the one will always follow, the other wil
34. Page 192. 182. In Solitude.—When one lives alone one does not speak too loudly, and one does no
35. Page 193. 183. The Music of the Best Future.—The first musician for me would be he who knew onl
36. Page 193. 184. Justice.—Better allow oneself to be robbed than have scarecrows around one—that
37. Page 193. 185. Poor.—He is now poor, but not because everything has been taken from him, but be
38. Page 193. 186. Bad Conscience.—All that he now does is excellent and proper—and yet he has a ba
39. Page 193. 187. Offensiveness in Expression.—This artist offends me by the way in which he expre
40. Page 194. 188. Work.—How close work and the workers now stand even to the most leisurely of us!
41. Page 194. 189. The Thinker.—He is a thinker: that is to say, he knows how to take things more s
42. Page 194. 190. Against Eulogisers.—A: "One is only praised by one's equals!" B: "Yes! And he wh
43. Page 194. 191. Against many a Vindication.—The most perfidious manner of injuring a cause is to
44. Page 194. 192. The Good-natured.—What is it that distinguishes the good-natured, whose countena
45. Page 195. 193. Kant's Joke.—Kant tried to prove, in a way that dismayed "everybody," that "ever
46. Page 195. 194. The "Open-hearted" Man.—That man acts probably always from concealed motives; fo
47. Page 195. 195. Laughable!—See! See! He runs away from men—: they follow him, however, because h
48. Page 195. 196. The Limits of our Sense of Hearing.—We hear only the questions to which we are c
49. Page 195. 197. Caution therefore!—There is nothing we are fonder of communicating to others tha
50. Page 195. 198. Vexation of the Proud Man.—The proud man is vexed even with those who help him f
51. Page 196. 199. Liberality.—Liberality is often only a form of timidity in the rich.
52. Page 196. 200. Laughing.—To laugh means to love mischief, but with a good conscience.
53. Page 196. 201. In Applause.—In applause there is always some kind of noise: even in self-applau
54. Page 196. 202. A Spendthrift.—He has not yet the poverty of the rich man who has counted all hi
55. Page 196. 203. Hic niger est.—Usually he has no thoughts,—but in exceptional cases bad thoughts
56. Page 196. 204. Beggars and Courtesy.—"One is not discourteous when one knocks at a door with a
57. Page 196. 205. Need.—Need is supposed to be the cause of things; but in truth it is often only
58. Page 197. 206. During the Rain.—It rains, and I think of the poor people who now crowd together
59. Page 197. 207. The Envious Man.—That is an envious man—it is not desirable that he should have
60. Page 197. 208. A Great Man!—Because a person is "a great man," we are not authorised to infer t
61. Page 197. 209. A Mode of Asking for Reasons.—There is a mode of asking for our reasons which no
62. Page 197. 210. Moderation in Diligence.—One must not be anxious to surpass the diligence of one
63. Page 198. 211. Secret Enemies.—To be able to keep a secret enemy—that is a luxury which the mor
64. Page 198. 212. Not Letting oneself be Deluded.—His spirit has bad manners, it is hasty and alwa
65. Page 198. 213. The Way to Happiness.—A sage asked of a fool the way to happiness. The fool answ
66. Page 198. 214. Faith Saves.—Virtue gives happiness and a state of blessedness only to those who
67. Page 199. 215. The Ideal and the Material.—You have a noble ideal before your eyes: but are you
68. Page 199. 216. Danger in the Voice.—With a very loud voice a person is almost incapable of refl
69. Page 199. 217. Cause and Effect.—Before the effect one believes in other causes than after the
70. Page 199. 218. My Antipathy.—I do not like those people who, in order to produce an effect, hav
71. Page 199. 219. The Object of Punishment.—The object of punishment is to improve him who punishe
72. Page 199. 220. Sacrifice.—The victims think otherwise than the spectators about sacrifice and s
73. Page 200. 221. Consideration.—Fathers and sons are much more considerate of one another than mo
74. Page 200. 222. Poet and Liar.—The poet sees in the liar his foster-brother whose milk he has dr
75. Page 200. 223. Vicariousness of the Senses.—"We have also eyes in order to hear with them,"—sai
76. Page 200. 224. Animal Criticism.—I fear the animals regard man as a being like themselves, very
77. Page 200. 225. The Natural.—"Evil has always had the great effect! And Nature is evil! Let us t
78. Page 201. 226. The Distrustful and their Style.—We say the strongest things simply, provided pe
79. Page 201. 227. Fallacy, Fallacy.—He cannot rule himself; therefore that woman concludes that it
80. Page 201. 228. Against Mediators.—He who attempts to mediate between two decided thinkers is ri
81. Page 201. 229. Obstinacy and Loyalty.—Out of obstinacy he holds fast to a cause of which the qu
82. Page 201. 230. Lack of Reserve.—His whole nature fails to convince—that results from the fact t
83. Page 202. 231. The "Plodders."—Persons slow of apprehension think that slowness forms part of k
84. Page 202. 232. Dreaming.—Either one does not dream at all, or one dreams in an interesting mann
85. Page 202. 233. The most Dangerous Point of View.—What I now do, or neglect to do, is as importa
86. Page 202. 234. Consolatory Words of a Musician.—"Your life does not sound into people's ears: f
87. Page 202. 235. Spirit and Character.—Many a one attains his full height of character, but his s
88. Page 203. 236. To Move the Multitude.—Is it not necessary for him who wants to move the multitu
89. Page 203. 237. The Polite Man.—"He is so polite!"—Yes, he has always a sop for Cerberus with hi
90. Page 203. 238. Without Envy.—He is wholly without envy, but there is no merit therein: for he w
91. Page 203. 239. The Joyless Person.—A single joyless person is enough to make constant displeasu
92. Page 203. 240. On the Sea-Shore.—I would not build myself a house (it is an element of my happi
93. Page 204. 241. Work and Artist.—This artist is ambitious and nothing more; ultimately, however,
94. Page 204. 242. Suum cuique.—However great be my greed of knowledge, I cannot appropriate aught
95. Page 204. 243. Origin of "Good" and "Bad."—He only will devise an improvement who can feel that
96. Page 204. 244. Thoughts and Words.—Even our thoughts we are unable to render completely in word
97. Page 204. 245. Praise in Choice.—The artist chooses his subjects; that is his mode of praising.
98. Page 204. 246. Mathematics.—We want to carry the refinement and rigour of mathematics into all
99. Page 205. 247. Habits.—All habits make our hand wittier and our wit unhandier.
100. Page 205. 248. Books.—Of what account is a book that never carries us away beyond all books!