Friedrich Nietzsche Quotes
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653 Quotes on Love, Friendship, and the Intricacies of Human Relationships

Immerse yourself in the profound and thought-provoking words of Friedrich Nietzsche. Explore his most famous quotes on love, friendship, and the intricacies of human relationships. Discover the wisdom and insight that continue to resonate with readers around the world.

Friedrich Wilhelm Nietzsche was a German philosopher whose work has had a profound influence on contemporary philosophy. He began his career as a classical philologist before turning to philosophy and became the youngest person to hold the Chair of Classical Philology at the University of Basel. However, he resigned due to health problems and spent the remainder of his life under the care of his mother and sister. Nietzsche's work spanned various disciplines such as philosophy, poetry, cultural criticism, and fiction. His philosophy included a radical critique of truth, a genealogical critique of religion and morality, and an affirmation of life in response to nihilism.

Nietzsche also developed influential concepts such as the Übermensch and eternal return. After his death, his sister edited his manuscripts to fit her own ideology, associating Nietzsche's work with fascism and Nazism. However, scholars later defended Nietzsche against this interpretation. Despite this controversy, Nietzsche's ideas have had a profound impact on 20th- and early 21st-century thinkers in philosophy, art, literature, politics, and popular culture.

✵ 15. October 1844 – 25. August 1900   •   Other names Friedrich Wilhelm Nietzsche
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Friedrich Nietzsche Quotes

“It arouses mistrust against my character, as if publicly I condemned something which I have favored secretly — and that I am unable to do anything against it, that the name of Zarathustra is used in every Anti-Semitic Correspondence Sheet, has almost made me sick several times.”

Objecting to his sister Elisabeth, about her marriage to the anti-semite Bernhard Förster, in a Christmas letter (1887) http://www.geocities.com/thenietzschechannel/nlett1887.htm in Friedrich Nietzsche's Collected Letters, Vol. V, #479
Context: You have committed one of the greatest stupidities — for yourself and for me! Your association with an anti-Semitic chief expresses a foreignness to my whole way of life which fills me again and again with ire or melancholy. … It is a matter of honor with me to be absolutely clean and unequivocal in relation to anti-Semitism, namely, opposed to it, as I am in my writings. I have recently been persecuted with letters and Anti-Semitic Correspondence Sheets. My disgust with this party (which would like the benefit of my name only too well!) is as pronounced as possible, but the relation to Förster, as well as the aftereffects of my former publisher, the anti-Semitic Schmeitzner, always brings the adherents of this disagreeable party back to the idea that I must belong to them after all. … It arouses mistrust against my character, as if publicly I condemned something which I have favored secretly — and that I am unable to do anything against it, that the name of Zarathustra is used in every Anti-Semitic Correspondence Sheet, has almost made me sick several times.

“The day's length. If a man has a great deal to put in them, a day will have a hundred pockets.”

Section IX, "Man Alone with Himself" / aphorism 529
Human, All Too Human (1878), Helen Zimmern translation

“Privilege of greatness. It is the privilege of greatness to grant supreme pleasure through trifling gifts.”

Section IX, "Man Alone with Himself" / aphorism 496
Human, All Too Human (1878), Helen Zimmern translation

“Underneath this reality in which we live and have our being, another and altogether different reality lies concealed…”

Der philosophische Mensch hat sogar das Vorgefühl, dass auch unter dieser Wirklichkeit, in der wir leben und sind, eine zweite ganz andre verborgen liege...
Source: The Birth of Tragedy (1872), p. 23, William Haussmann translation

“If it is true to say of the lazy that they kill time, then it is greatly to be feared that an era which sees its salvation in public opinion, this is to say private laziness, is a time that really will be killed: I mean that it will be struck out of the history of the true liberation of life. How reluctant later generations will be to have anything to do with the relics of an era ruled, not by living men, but by pseudo-men dominated by public opinion.”

Wenn man mit Recht vom Faulen sagt, er töte die Zeit, so muß man von einer Periode, welche ihr Heil auf die öffentlichen Meinungen, das heißt auf die privaten Faulheiten setzt, ernstlich besorgen, daß eine solche Zeit wirklich einmal getötet wird: ich meine, daß sie aus der Geschichte der wahrhaften Befreiung des Lebens gestrichen wird. Wie groß muß der Widerwille späterer Geschlechter sein, sich mit der Hinterlassenschaft jener Periode zu befassen, in welcher nicht die lebendigen Menschen, sondern öffentlich meinende Scheinmenschen regierten.
“Schopenhauer as educator,” § 3.1, R. Hollingdale, trans. (1983), p. 128
Untimely Meditations (1876)

“To become what one is, one must not have the faintest idea what one is.”

Daß man wird, was man ist, setzt voraus, daß man nicht im entferntesten ahnt, was man ist.
"Why I am So Clever", 9.
Variant translations:
Becoming what you are presupposes that you have not the slightest inkling what you are.
Ecce Homo (1888)

“In these dancers of Saint John and Saint Vitus we can recognize the Bacchic choruses of the Greeks, with their prehistory in Asia Minor, as far back as Babylon and the orgiastic Sacaea. Some people, either through a lack of experience or through obtuseness, turn away with pity or contempt from phenomena such as these as from 'folk diseases', bolstered by a sense of their own sanity; these poor creatures have no idea how blighted and ghostly this 'sanity' of theirs sounds when the glowing life of Dionysiac revellers thunders past them.”

In diesen Sanct-Johann- und Sanct-Veittänzern erkennen wir die bacchischen Chöre der Griechen wieder, mit ihrer Vorgeschichte in Kleinasien, bis hin zu Babylon und den orgiastischen Sakäen. Es giebt Menschen, die, aus Mangel an Erfahrung oder aus Stumpfsinn, sich von solchen Erscheinungen wie von "Volkskrankheiten", spöttisch oder bedauernd im Gefühl der eigenen Gesundheit abwenden: die Armen ahnen freilich nicht, wie leichenfarbig und gespenstisch eben diese ihre "Gesundheit" sich ausnimmt, wenn an ihnen das glühende Leben dionysischer Schwärmer vorüberbraust.
Source: The Birth of Tragedy (1872), p. 17

“Lessing, the most honest of theoretical men, dared to say that he took greater delight in the quest for truth than in the truth itself.”

Darum hat Lessing, der ehrlichste theoretische Mensch, es auszusprechen gewagt, dass ihm mehr am Suchen der Wahrheit als an ihr selbst gelegen sei...
Source: The Birth of Tragedy (1872), p. 73

“Man does not strive for happiness; only the Englishman does that”

Der Mensch strebt nicht nach Glück; nur der Engländer thut das
Maxims and Arrows, 12
Twilight of the Idols (1888)

“This independence is glorified as "academic freedom," … except that in the background, a discreet distance away, stands the state watching with a certain supervisory look on its face, making sure to remind everybody from time to time that it is the aim, the purpose, the essence of this whole strange process.”

Diese doppelte Selbständigkeit preist man mit Hochgefühl als ›akademische Freiheit‹: ... nur daß hinter beiden Gruppen in bescheidener Entfernung der Staat mit einer gewissen gespannten Aufsehermiene steht, um von Zeit zu Zeit daran zu erinnern, daß er Zweck, Ziel und Inbegriff der sonderbaren Sprech- und Hörprozedur sei.
Anti-Education (1872)

“Nihilist and Christian. They rhyme, and do not merely rhyme…”

Nihilist und Christ: das reimt sich, das reimt sich nicht bloss.
Sec. 58, as translated by R. J. Hollingdale. In German these words do rhyme; variant translation: Nihilist and Christian. They rhyme, and they do indeed do more than just rhyme.
The Antichrist (1888)

“Greek tragedy met her death in a different way from all the older sister arts: she died tragically by her own hand, after irresolvable conflicts, while the others died happy and peaceful at an advanced age. If a painless death, leaving behind beautiful progeny, is the sign of a happy natural state, then the endings of the other arts show us the example of just such a happy natural state: they sink slowly, and with their dying eyes they behold their fairer offspring, who lift up their heads in bold impatience. The death of Greek tragedy, on the other hand, left a great void whose effects were felt profoundly, far and wide; as once Greek sailors in Tiberius' time heard the distressing cry 'the god Pan is dead' issuing from a lonely island, now, throughout the Hellenic world, this cry resounded like an agonized lament: 'Tragedy is dead! Poetry itself died with it! Away, away with you, puny, stunted imitators! Away with you to Hades, and eat your fill of the old masters' crumbs!”

Mit dem Tode der griechischen Tragödie dagegen entstand eine ungeheure, überall tief empfundene Leere; wie einmal griechische Schiffer zu Zeiten des Tiberius an einem einsamen Eiland den erschütternden Schrei hörten "der grosse Pan ist todt": so klang es jetzt wie ein schmerzlicher Klageton durch die hellenische Welt: "die Tragödie ist todt! Die Poesie selbst ist mit ihr verloren gegangen! Fort, fort mit euch verkümmerten, abgemagerten Epigonen! Fort in den Hades, damit ihr euch dort an den Brosamen der vormaligen Meister einmal satt essen könnt!"
Source: The Birth of Tragedy (1872), p. 54

“Ascetic ideals reveal so many bridges to independence that a philosopher is bound to rejoice and clap his hands when he hears the story of all those resolute men who one day said No to all servitude and went into some desert.”

Es sind im asketischen Ideale so viele Brücken zur Unabhängigkeit angezeigt, dass ein Philosoph nicht ohne ein innerliches Frohlocken und Händeklatschen die Geschichte aller jener Entschlossnen zu hören vermag, welche eines Tages Nein sagten zu aller Unfreiheit und in irgend eine Wüste giengen.
Essay 3, Aphorism 7, W. Kaufmann, trans., Basic Writings of Nietzsche (1992), p. 543
On the Genealogy of Morality (1887)