[Asterisks (*) indicate some of my especial favorites. — Dr. Sineokov]
*.63. Whoever is a teacher through and through takes all things seriously only in relation to his students — even himself.
.64. “Knowledge for its own sake” — that is the last snare of morality: with that one becomes completely entangled in it once more.
***.65. The attraction of knowledge would be small if one did not have to overcome so much shame on the way.
***.66. The inclination to depreciate himself, to let himself be robbed, lied to, and taken advantage of, could be the modesty [Scham: usually translated as “shame”] of a god among men.
*.68. “I have done that,” says my memory. “I cannot have done that,” says my pride, and remains inexorable. Eventually — memory yields.
.69. One has watched life badly if one has not also seen the hand that considerately — kills.
*.70. If one has character one also has one’s typical experience, which recurs repeatedly.
*.71. The sage as astronomer. — As long as you still experience the stars as something “above you” you lack the eye of knowledge.
.72. Not the intensity but the duration of high feelings makes high men.
*.73. Whoever reaches his ideal transcends it eo ipso.
*.73a. Many a peacock hides his peacock tail from all eyes — and calls that his pride.
***.75. The degree and kind of a man’s sexuality reach up into the ultimate pinnacle of his spirit.
**.76. Under peaceful conditions a warlike man sets upon himself.
**.77. With one’s principles one wants to bully one’s habits, or justify, honor, scold, or conceal them: two men with the same principles probably aim with them at something basically different.
***.78. Whoever despises himself still respects himself as one who despises.
*.79. A soul that knows it is loved but does not itself love betrays its sediment: what is at the bottom comes up.
.80. A matter that becomes clear ceases to concern us. — What was on the mind of that god who counseled: “Know thyself!” Did he mean: “Cease to concern yourself! Become objective!” — And Socrates? — And “scientific men”? —
*.81. It is terrible to die of thirst in the ocean. Do you have to salt your truth so heavily that it does not even — quench thirst any more?
***.83. Instinct. — When the house burns one forgets even lunch. — Yes, but one eats it later in the ashes.
.84. Woman learns to hate to the extent to which her charms — decrease.
*.85. The same affects in man and woman are yet different in tempo: therefore man and woman do not cease to misunderstand each other.
86. Women themselves always still have in the background of all personal vanity an impersonal contempt — for “woman.” —
****.87. Tethered heart, free spirit. — If one tethers one’s heart severely and imprisons it, one can give one’s spirit many liberties: I have said that once before. But one does not believe me, unless one already knows it —
**.88. One begins to mistrust very clever people when they become embarrassed.
.89. Terrible experiences pose the riddle whether the person who has them is not terrible.
*.90. Heavy, heavy-spirited people become lighter precisely through what makes others heavier, through hatred and love, and for a time they surface.
****.91. So cold, so icy that one burns one’s fingers on him! Every hand is startled when touching him. — And for that very reason some think he glows.
.92. Who has not, for the sake of his good reputation — sacrificed himself once? —
.93. Affability contains no hatred of men, but for that very reason too much contempt for men.
****.94. A man’s maturity — consists in having found again the seriousness one had as a child, at play.
**.95. To be ashamed of one’s immorality — that is a step on the staircase at whose end one is also ashamed of one’s morality.
**.96. One should part from life as Odysseus parted from Nausicaa — blessing it rather than in love with it.
****.98. If we train our conscience, it kisses us while it hurts us. Continue reading