Friedrich Nietzsche Quotes About Evil
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Of all evil I deem you capable: therefore I want the good from you.
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What an age experiences as evil is usually an untimely reverberation echoing what was previously experienced as good--the atavismof an older ideal.
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And if your friend does evil to you, say to him, ''I forgive you for what you did to me, but how can I forgive you for what you did to yourself?
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For our self respect depends upon our ability to make requital, for good or for evil.
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Whoever has witnessed another's ideal becomes his inexorable judge and as it were his evil conscience.
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This is the crux of the moral pessimists: if they really wanted to promote their neighbor's redemption, then they would have to resolve themselves to spoiling existence for him, and thus to being his misfortune; out of pity, they would have to--become evil!
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Man must become better and more evil.
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What we experience in dreams - assuming that we experience it often - belongs in the end just as much to the over-all economy of our soul as anything experienced "actually": we are richer or poorer on account of it.
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And he who must be a creator in good and evil: verily, he must be an annihilator first and demolish values.
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What is wanted - whether this is admitted or not - is nothing less than a fundamental remolding, indeed weakening and abolition of the individual: one never tires of enumerating and indicating all that is evil and inimical, prodigal, costly, extravagant in the form individual existence has assumed hitherto, one hopes to manage more cheaply, more safely, more equitably, more uniformly if there exist only large bodies and their members.
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But every soil becomes finally exhausted, and the ploughshare of evil must always come once more.
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The golden age, when rambunctious spirits were regarded as the source of evil.
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The empty, the one, the unmoved, the full, satiation, wanting nothing--that would be my evil: in short, dreamless sleep.
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“Evil men have no songs.” How is it, then, that the Russians have songs?
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A sure way to irritate people and to put evil thoughts into their heads is to keep them waiting a long time. This makes them immoral.
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If you have an enemy, do not requite him evil with good, for that would put him to shame. Rather prove that he did you some good.
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Zarathustra was the first to consider the fight of good and evil the very wheel in the machinery of things: the transposition of morality into the metaphysical realm, as a force, cause, and end in itself, is his work. [...] Zarathustra created this most calamitous error, morality; consequently, he must also be the first to recognize it.
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The domestication (the culture) of man does not go deep--where it does go deep it at once becomes degeneration (type: the Christian). The 'savage' (or, in moral terms, the evil man) is a return to nature--and in a certain sense his recovery, his cure from 'culture'.
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Hope in reality is the worst of all evils because it prolongs the torments of man.
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Beyond Good and Evil, Aphorism 153
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Whatever harm the evil may do, the harm done by the good is the most harmful harm.
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That which an age considers evil is usually an unseasonable echo of what was formerly considered good - the atavism of an old ideal.
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Where the good begins.- Where the poor power of the eye can no longer see the evil impulse as such because it has become too subtle, man posits the realm of goodness; and the feeling that we have now entered the realm of goodness excites all those impulses which had been threatened and limited by the evil impulses, like the feeling of security, of comfort, of benevolence. Hence, the duller the eye, the more extensive the good. Hence the eternal cheerfulness of the common people and of children. Hence the gloominess and grief - akin to a bad conscience - of the great thinkers.
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I am interested only in the relations of a people to the rearing of the individual man, and among the Greeks the conditions were unusually favourable for the development of the individual; not by any means owing to the goodness of the people, but because of the struggles of their evil instincts.With the help of favourable measures great individuals might be reared who would be both different from and higher than those who heretofore have owed their existence to mere chance. Here we may still be hopeful: in the rearing of exceptional men.
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A belief, however necessary it may be for the preservation of a species, has nothing to do with truth. The falseness of a judgment is not for us necessarily an objection to a judgment. The question is to what extent it is life-promoting, life-preserving, species preserving, perhaps even species cultivating. To recognize untruth as a condition of life--that certainly means resisting accustomed value feelings in a dangerous way; and a philosophy that risks this would by that token alone place itself beyond good and evil.
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When horror is associated with what is harmful, evil results, when disgust does, badness.
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Inaction, letting be, neither creating nor destroying--that is my evil. And also the knower as one without desire.
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Every high degree of power always involves a corresponding degree of freedom from good and evil.
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What is done out of love always occurs beyond good and evil.
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There is an old illusion. It is called good and evil.
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