Nietzsche's Beyond Good and Evil: The Hard Way

O sancta simplicitas! In what strange simplification and falsification man lives! One can never cease wondering when once one has got eyes for beholding this marvel! How we have made everything around us clear and free and easy and simple!

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All psychology hitherto has run aground on moral prejudices and timidities, it has not dared to launch out into the depths. In so far as it is allowable to recognize in that which has hitherto been written, evidence of that which has hitherto been kept silent

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Let me be pardoned, as an old philologist who cannot desist from the mischief of putting his finger on bad modes of interpretation, but "Nature's conformity to law," of which you physicists talk so proudly, as though

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The CAUSA SUI is the best self-contradiction that has yet been conceived, it is a sort of logical violation and unnaturalness; but the extravagant pride of man has managed to entangle itself profoundly and frightfully with this very folly.

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That the separate philosophical ideas are not anything optional or autonomously evolving, but grow up in connection and relationship with each other, that, however suddenly and arbitrarily they seem to appear in the history of thought, they nevertheless belong just as much to a system as the collective members of the fauna of a Continent

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Philosophers are accustomed to speak of the will as though it were the best-known thing in the world; indeed, Schopenhauer has given us to understand that the will alone is really known to us, absolutely and completely known, without deduction or addition.

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It is certainly not the least charm of a theory that it is refutable; it is precisely thereby that it attracts the more subtle minds.

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With regard to the superstitions of logicians, I shall never tire of emphasizing a small, terse fact, which is unwillingly recognized by these credulous minds—namely, that a thought comes when "it" wishes, and not when "I" wish; so that it is a PERVERSION of the facts of the case to say that the subject "I" is the condition of the predicate "think."

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There are still harmless self-observers who believe that there are "immediate certainties"; for instance, "I think," or as the superstition of Schopenhauer puts it, "I will"; as though cognition here got hold of its object purely and simply as "the thing in itself," without any falsification taking place either on the part of the subject or the object.

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To study physiology with a clear conscience, one must insist on the fact that the sense-organs are not phenomena in the sense of the idealistic philosophy; as such they certainly could not be causes!

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It is perhaps just dawning on five or six minds that natural philosophy is only a world-exposition and world-arrangement (according to us, if I may say so!) and NOT a world-explanation

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Psychologists should bethink themselves before putting down the instinct of self-preservation as the cardinal instinct of an organic being.

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As regards materialistic atomism, it is one of the best-refuted theories that have been advanced, and in Europe there is now perhaps no one in the learned world so unscholarly as to attach serious signification to it, except for convenient everyday use (as an abbreviation of the means of expression)

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It seems to me that there is everywhere an attempt at present to divert attention from the actual influence which Kant exercised on German philosophy, and especially to ignore prudently the value which he set upon himself.

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The eagerness and subtlety, I should even say craftiness, with which the problem of "the real and the apparent world" is dealt with at present throughout Europe, furnishes food for thought and attention;

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You desire to LIVE "according to Nature"? Oh, you noble Stoics, what fraud of words! Imagine to yourselves a being like Nature, boundlessly extravagant, boundlessly indifferent, without purpose or consideration, without pity or justice, at once fruitful and barren and uncertain: imagine to yourselves INDIFFERENCE as a power

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There is a point in every philosophy at which the "conviction" of the philosopher appears on the scene; or, to put it in the words of an ancient mystery: Adventavit asinus, Pulcher et fortissimus.

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How malicious philosophers can be! I know of nothing more stinging than the joke Epicurus took the liberty of making on Plato and the Platonists; he called them Dionysiokolakes. 

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It has gradually become clear to me what every great philosophy up till now has consisted of—namely, the confession of its originator, and a species of involuntary and unconscious auto-biography...

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That which causes philosophers to be regarded half-distrustfully and half-mockingly, is not the oft-repeated discovery how innocent they are—how often and easily they make mistakes and lose their way, in short, how childish and childlike they are...

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The falseness of an opinion is not for us any objection to it: it is here, perhaps, that our new language sounds most strangely...

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Having kept a sharp eye on philosophers, and having read between their lines long enough, I now say to myself that the greater part of conscious thinking must be counted among the instinctive functions...

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 "HOW COULD anything originate out of its opposite? For example, truth out of error? or the Will to Truth out of the will to deception? or the generous deed out of selfishness? or the pure sun-bright vision of the wise man out of covetousness? ...

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1. The will to truth that will yet seduce us to many a risk, that famous truthfulness of which all philosophers so far have spoken with deference....