What is done out of love always occurs beyond good and evil.
You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist.
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.
And those who were seen dancing were thought to be insane by those who could not hear the music.
Was aus Liebe getan wird, geschieht immer jenseits von Gut und Böse. (What is done out of love always takes place beyond good and evil.)
Beyond Good and Evil, Aphorism 153
Life's neither a good nor an evil: it's a field for good and evil.
In revenge and in love, woman is more barbarous than man.
Insanity in individuals is something rare - but in groups, parties, nations and epochs, it is the rule.
Dreadful experiences raise the question whether he who experiences them, is not something dreadful also.
In the end things must be as they are and have always been--the great things remain for the great, the abysses for the profound, the delicacies and thrills for the refined, and, to sum up shortly, everything rare for the rare.
Objection, evasion, joyous distrust, and love of irony are signs of health; everything absolute belongs to pathology.
For all things are baptized at the font of eternity, and beyond good and evil; good and evil themselves, however, are but intervening shadows and damp afflictions and passing clouds.
One loves ultimately one's desires, not the thing desired.
Anything which is a living and not a dying body... will have to be an incarnate will to power, it will strive to grow, spread, seize, become predominant - not from any morality or immorality but because it is living and because life simply is will to power... 'Exploitation'... belongs to the essence of what lives, as a basic organic function; it is a consequence of the will to power, which is after all the will to life.
The battleline between good and evil runs through the heart of every man.
The will to overcome an emotion, is ultimately only the will of another, or of several other, emotions.
Physiologists should think before putting down the instinct of self-preservation as the cardinal instinct of an organic being. A living thing seeks above all to discharge its strength--life itself is will to power; self-preservation is only one of the indirect and most frequent results.
One should not go into churches if one wants to breathe pure air.
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.
Christianity gave Eros poison to drink; he did not die of it, certainly, but degenerated to Vice.
That the world is a divine game and beyond good and evil:Min this the Vedanta philosophy and Heraclitus are my predecessors.
Human courtship has some wild extremes. At one end of the spectrum, there is harassment, pestering, blackmail, and an abuse of institutional power, which its targets rightly fear and loathe. At the other end is love, which as Nietzsche said, is beyond good and evil and always deserves our respect and compassion even when it is doomed or destructive. In the wide middle of the spectrum are all the ambiguous and tragi-comic goings-on of our species.
The daimonic refers to the power of nature rather than the superego, and is beyond good and evil. Nor is it man's 'recall to himself' as Heidegger and later Fromm have argued, for its source lies in those realms where the self is rooted in natural forces which go beyond the self and are felt as the grasp of fate upon us. The daimonic arises from the ground of being rather than the self as such.
As [Gershom] Scholem explains, this [Shabbetaian] doctrine is connected to the idea that 'the elect are fundamentally different from the crowd and not to be judged by its standards. Standing under a new spiritual law and representing as it were a new kind of reality, they are beyond good and evil'. Strauss's philosopher-prophet is a secularized version of the same conceit.
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