Beyond Good and Evil by Friedrich Nietzsche (most life changing books txt) 📕

with regard to the inherited plebeianism in body and soul. An educator who nowadays preached truthfulness above everything else, and called out constantly to his pupils: “Be true! Be natural! Show yourselves as you are!”⁠—even such a virtuous and sincere ass would learn in a short time to have recourse to the furca of Horace, naturam expellere: with what results? “Plebeianism” usque recurret.6 265

At the risk of displeasing innocent ears, I submit that egoism belongs to the essence of a noble soul, I mean the unalterable belief that to a being such as “we,” other beings must naturally be in subjection, and have to sacrifice themselves. The noble soul accepts the fact of his egoism without question, and also without consciousness of harshness, constraint, or arbitrariness therein, but rather as something that may have its basis in the primary law of things:⁠—if he sought a designation for it he would say: “It is justice itself.” He acknowledges under certain circumstances, which made him hesitate at first, that there are other equally privileged ones; as soon as he has settled this question of rank, he moves among those equals and equally privileged ones with the same assurance, as regards modesty and delicate respect, which he enjoys in intercourse with himself⁠—in accordance with an innate heavenly mechanism which all the stars understand. It is an additional instance of his egoism, this artfulness and self-limitation in intercourse with his equals⁠—every star is a similar egoist; he honours himself in them, and in the rights which he concedes to them, he has no doubt that the exchange of honours and rights, as the essence of all intercourse, belongs also to the natural condition of things. The noble soul gives as he takes, prompted by the passionate and sensitive instinct of requital, which is at the root of his nature. The notion of “favour” has, inter pares, neither significance nor good repute; there may be a sublime way of letting gifts as it were light upon one from above, and of drinking them thirstily like dewdrops; but for those arts and displays the noble soul has no aptitude. His egoism hinders him here: in general, he looks “aloft” unwillingly⁠—he looks either forward, horizontally and deliberately, or downwards⁠—he knows that he is on a height.

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“One can only truly esteem him who does not look out for himself.” —⁠Goethe to Rath Schlosser.

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The Chinese have a proverb which mothers even teach their children: “Siao-sin” (“Make thy heart small”). This is the essentially fundamental tendency in latter-day civilizations. I have no doubt that an ancient Greek, also, would first of all remark the self-dwarfing in us Europeans of today⁠—in this respect alone we should immediately be “distasteful” to him.

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What, after all, is ignobleness?⁠—Words are vocal symbols for ideas; ideas, however, are more or less definite mental symbols for frequently returning and concurring sensations, for groups of sensations. It is not sufficient to use the same words in order to understand one another: we must also employ the same words for the same kind of internal experiences, we must in the end have experiences in common. On this account the people of one nation understand one another better than those belonging to different nations, even when they use the same language; or rather, when people have lived long together under similar conditions (of climate, soil, danger, requirement, toil) there originates therefrom an entity that “understands itself”⁠—namely, a nation. In all souls a like number of frequently recurring experiences have gained the upper hand over those occurring more rarely: about these matters people understand one another rapidly and always more rapidly⁠—the history of language is the history of a process of abbreviation; on the basis of this quick comprehension people always unite closer and closer. The greater the danger, the greater is the need of agreeing quickly and readily about what is necessary; not to misunderstand one another in danger⁠—that is what cannot at all be dispensed with in intercourse. Also in all loves and friendships one has the experience that nothing of the kind continues when the discovery has been made that in using the same words, one of the two parties has feelings, thoughts, intuitions, wishes, or fears different from those of the other. (The fear of the “eternal misunderstanding”: that is the good genius which so often keeps persons of different sexes from too hasty attachments, to which sense and heart prompt them⁠—and not some Schopenhauerian “genius of the species”!) Whichever groups of sensations within a soul awaken most readily, begin to speak, and give the word of command⁠—these decide as to the general order of rank of its values, and determine ultimately its list of desirable things. A man’s estimates of value betray something of the structure of his soul, and wherein it sees its conditions of life, its intrinsic needs. Supposing now that necessity has from all time drawn together only such men as could express similar requirements and similar experiences by similar symbols, it results on the whole that the easy communicability of need, which implies ultimately the undergoing only of average and common experiences, must have been the most potent of all the forces which have hitherto operated upon mankind. The more similar, the more ordinary people, have always had and are still having the advantage; the more select, more refined, more unique, and difficultly comprehensible, are liable to stand alone; they succumb to accidents in their isolation, and seldom propagate themselves. One must appeal to immense opposing forces, in order to thwart this natural, all-too-natural progressus in simile, the evolution of man to the similar, the ordinary, the average, the gregarious⁠—to the ignoble⁠—!

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The more a psychologist⁠—a born, an unavoidable psychologist and soul-diviner⁠—turns his attention to the more select cases and individuals, the greater is his danger of being suffocated by sympathy: he needs sternness