507.
Against the Tyranny of Truth.—Even if we were mad enough to consider all our opinions as truth, we should nevertheless not wish them alone to exist. I cannot see why we should ask for an autocracy and omnipotence of truth: it is sufficient for me to know that it is a great power. [pg 353] Truth, however, must meet with opposition and be able to fight, and we must be able to rest from it at times in falsehood—otherwise truth will grow tiresome, powerless, and insipid, and will render us equally so.
508.
Not to take a Thing Pathetically.—What we do to benefit ourselves should not bring us in any moral praise, either from others or from ourselves, and the same remark applies to those things which we do to please ourselves. It is looked upon as bon ton among superior men to refrain from taking things pathetically in such cases, and to refrain from all pathetic feelings: the man who has accustomed himself to this has retrieved his naïveté.
509.
The Third Eye.—What! You are still in need of the theatre! are you still so young? Be wise, and seek tragedy and comedy where they are better acted, and where the incidents are more interesting, and the actors more eager. It is indeed by no means easy to be merely a spectator in these cases—but learn! and then, amid all difficult or painful situations, you will have a little gate leading to joy and refuge, even when your passions attack you. Open your stage eye, that big third eye of yours, which looks out into the world through the other two.
510.
Escaping from One's Virtues.—Of what account is a thinker who does not know how to [pg 354] escape from his own virtues occasionally! Surely a thinker should be more than “a moral being”!
511.
The Temptress.—Honesty is the great temptress of all fanatics.15 What seemed to tempt Luther in the guise of the devil or a beautiful woman, and from which he defended himself in that uncouth way of his, was probably nothing but honesty, and perhaps in a few rarer cases even truth.
512.
Bold towards Things.—The man who, in accordance with his character, is considerate and timid towards persons, but is courageous and bold towards things, is afraid of new and closer acquaintances, and limits his old ones in order that he may thus make his incognito and his inconsiderateness coincide with truth.
513.
Limits and Beauty.—Are you looking for men with a fine culture? Then you will have to be satisfied with restricted views and sights, exactly as when you are looking for fine countries.—There are, of course, such panoramic men: they are like panoramic regions, instructive and marvellous: but not beautiful.
514.
To the Stronger.—Ye stronger and arrogant intellects, we ask you for only one thing: throw no further burdens upon our shoulders, but take some of our burdens upon your own, since ye are stronger! but ye delight in doing the exact contrary: for ye wish to soar, so that we must carry your burden in addition to our own—we must crawl!
515.
The Increase of Beauty.—Why has beauty increased by the progress of civilisation? because the three occasions for ugliness appear ever more rarely among civilised men: first, the wildest outbursts of ecstasy; secondly, extreme bodily exertion, and, thirdly, the necessity of inducing fear by one's very sight and presence—a matter which is so frequent and of so great importance in the lower and more dangerous stages of culture that it even lays down the proper gestures and ceremonials and makes ugliness a duty.
516.
Not to Imbue our Neighbours with Our own Demon.—Let us in our age continue to hold the belief that benevolence and beneficence are the characteristics of a good man; but let us not fail to add “provided that in the first place he exhibits his benevolence and beneficence towards himself.” For if he acts otherwise—that is to say, if he shuns, hates, or injures himself—he is certainly not a good [pg 356] man. He then merely saves himself through others: and let these others take care that they do not come to grief through him, however well disposed he may appear to be to them!—but to shun and hate one's own ego, and to live in and for others, this has up to the present, with as much thoughtlessness as conviction, been looked upon as “unselfish,” and consequently as “good.”
517.
Tempting into Love.—We ought to fear a man who hates himself; for we are liable to become the victims of his anger and revenge. Let us therefore try to tempt him into self-love.
518.
Resignation.—What is resignation? It is the most comfortable position of a patient, who, after having suffered a long time from tormenting pains in order to find it, at last became tired—and then found it.