334.
THE CHARITABLE MAN.—The charitable man gratifies a need of his own inward feelings when doing good. The stronger this need is the less does such a man try to put himself in the place of those who serve the purpose of gratifying his desire: he becomes indelicate and sometimes even offensive. (This remark applies to the benevolence and charity of the Jews, which, as is well known, is somewhat more effusive than that of other peoples.)[10]
335.
THAT LOVE MAY BE FELT AS LOVE.—We must be honest towards ourselves, and must know ourselves very well indeed, to be able to practise upon others that humane dissimulation known as love and kindness.
336.
WHAT ARE WE CAPABLE OF?—A man who had been tormented all day by his wicked and malicious son slew him in the evening, and then with a sigh of relief said to the other members of his family: “Well now we can sleep in peace.” Who knows what circumstances might drive us to!
337.
“NATURAL.”—To be natural, at least in his deficiencies, is perhaps the last praise that can be bestowed upon an artificial artist, who is in other respects theatrical and half genuine. Such a man will for this very reason boldly parade his deficiencies.
338.
CONSCIENCE–SUBSTITUTE.—One man is another’s conscience: and this is especially important when the other has none else.
339.
THE TRANSFORMATION OF DUTIES.—When our duties cease to be difficult of accomplishment, and after long practice become changed into agreeable delights and needs, then the rights of others to whom our duties (though now our inclinations) refer change into something else: that is, they become the occasion of pleasant feelings for us. Henceforth the “other,” by virtue of his rights, becomes an object of love to us instead of an object of reverence and awe as formerly. It is our own pleasure we seek when we recognise and maintain the extent of his power. When the Quietists no longer felt their Christian faith as a burden, and experienced their delight only in God, they took the motto: “Do all to the glory of God.” Whatever they performed henceforth in this sense was no longer a sacrifice, it was as much as to say, “Everything for the sake of our pleasure.” To demand that duty should be always rather burdensome, as Kant does, is to demand that it shall never develop into a habit or custom. There is a small residue of ascetic cruelty in this demand.
340.
APPEARANCES ARE AGAINST THE HISTORIAN.—It is a sufficiently demonstrated fact that human beings come from the womb; nevertheless when children grow up and stand by the side of their mother this hypothesis appears very absurd—all appearances are against it.
341.
THE ADVANTAGE OF IGNORANCE.—Some one has said that in his childhood he experienced such a contempt for the caprices and whims of a melancholy temperament that, until he had grown up and had become a middle–aged man, he did not know what his own temperament was like: it was precisely a melancholy temperament. He declared that this was the best of all possible kinds of ignorance.
342.
DO NOT BE DECEIVED!—Yes, he examined the matter from every side and you think him to be a man of profound knowledge. But he only wishes to lower the price—he wants to buy it!
343.
A MORAL PRETENCE.—You refuse to be dissatisfied with yourselves or to suffer from yourselves, and this you call your moral tendency! Very well; another may perhaps call it your cowardice! One thing, however, is certain, and that is that you will never take a trip round the world (and you yourselves are this world), and you will always remain in yourselves an accident and a clod on the face of the earth! Do you fancy that we who hold different views from you are merely exposing ourselves out of pure folly to the journey through our own deserts, swamps, and glaciers, and that we are voluntarily choosing grief and disgust with ourselves, like the Stylites?
344.
SUBTLETY IN MISTAKES.—If Homer, as they say, sometimes nodded, he was wiser than all the artists of sleepless ambition. We must allow admirers to stop for a time and take breath by letting them find fault now and then; for nobody can bear an uninterruptedly brilliant and untiring excellence—and instead of doing good such a master would merely become a taskmaster, whom we hate while he precedes us.
345.
OUR HAPPINESS IS NOT AN ARGUMENT EITHER PRO OR CON.—Many men are only capable of a small share of happiness: and it is not an argument against their wisdom if this wisdom is unable to afford them a greater degree of happiness, any more than it is an argument against medical skill that many people are incurable, and others always ailing. May every one have the good fortune to discover the conception of existence which will enable him to realise his greatest share of happiness! though this will not necessarily prevent his life from being miserable and not worth envying.
346.
THE ENEMIES OF WOMEN.—“Woman is our enemy”—The man who speaks to men in this way exhibits an unbridled lust which not only hates itself but also its means.
347.
THE SCHOOL OF THE ORATOR.—When a man has kept silence for a whole year he learns to stop chattering, and to discourse instead. The Pythagoreans were the best statesmen of their age.
348.
THE FEELING OF POWER.—Note the distinction: the man who wishes to acquire the feeling of power seizes upon any means, and looks upon nothing as too petty which can foster this feeling. He who already possesses power, however, has grown fastidious and refined in his tastes; few things can be found to satisfy him.
349.
NOT SO VERY IMPORTANT.—When we are present at a death–bed there regularly arises in us a thought that we immediately suppress from a false sense of propriety: the thought that the act of dying is less important than the customary veneration of it would wish us to believe, and that the dying man has probably lost in his life things which were more important than he is now about to lose by his death. In this case the end is certainly not the goal.
350.
THE BEST WAY TO PROMISE.—When a man makes a promise it is not merely the word that promises, but what lies unexpressed behind the word. Words indeed weaken a promise by discharging and using up a power which forms part of that power which promises. Therefore shake hands when making a promise, but put your finger on your lips—in this way you will make the safest promises.
351.
GENERALLY MISUNDERSTOOD.—In conversation we sometimes observe people endeavouring to set a trap in which to catch others—not out of evil–mindedness, as one might suppose, but from delight in their own shrewdness. Others again prepare a joke so that some one else may utter it, they tie the knot so that others may undo it: not out of goodwill, as might be supposed, but from wickedness, and their contempt for coarse intellects.
352.
CENTRE.—The feeling, “I am the centre of the world,” forcibly comes to us when we are unexpectedly overtaken by disgrace: we then feel as if we were standing dazed in the midst of a surge, and dazzled by the glance of one enormous eye which gazes down upon us from all sides and looks us through and through.
353.
FREEDOM OF SPEECH.—“The truth must be told, even if the world should be shivered in fragments”—so cries the eminent and grandiloquent Fichte.—Yes, certainly; but we must have it first.—What he really means, however, is that each man should speak his mind, even if everything were to be turned upside down. This point, however, is open to dispute.
354.
THE COURAGE FOR SUFFERING.—Such as we now are, we are capable of bearing a tolerable amount of displeasure, and our stomach is suited to such indigestible food. If we were deprived of it, indeed, we should perhaps think the banquet of life insipid; and if it were not for our willingness to suffer pain we should have to let too many pleasures escape us!
10
The German Jews are well known for their charity, by means of which they probably wish to prove that they are not so bad as the Anti–Semites paint them.—TR.