The ignoble nature is distinguished by the fact that it keeps its advantage steadily in view, and that this thought of the end and advantage is even stronger than its strongest impulse: not to be tempted to inexpedient activities by its impulses—that is its wisdom and inspiration. In comparison with the ignoble nature the higher nature is more irrational:—for the noble, magnanimous, and self-sacrificing person succumbs in fact to his impulses, and in his best moments his reason lapses altogether. 37
The strongest and most evil spirits have hitherto advanced mankind the most: they always rekindled the sleeping passions—all orderly arranged society lulls the passions to sleep. 39
The lust of property and love: what different associations each of these ideas evokes!—and yet it might be the same impulse twice named. 51
The poison by which the weaker nature is destroyed is strengthening to the strong individual—and he does not call it poison. 56-57
The virtues of a man are called good, not in respect of the results they have for himself, but in respect of the results which we expect therefrom for ourselves and for society.... The praise of the virtues is the praise of something which is privately injurious to the individual; it is praise of impulses which deprive man of his noblest self-love, and the power to take the best care of himself.... The "neighbour" praises unselfishness because he profits by it! If the neighbour were "unselfishly" disposed himself, he would reject that destruction of power, that injury for his advantage, he would thwart such inclinations in their origin, and above all he would manifest his unselfishness just by not giving it a good name! 58-60
Living—that is to be cruel and inexorable towards all that becomes weak and old in ourselves, and not only in ourselves. 68
It is probable that the manufacturers and great magnates of commerce have hitherto lacked too much all those forms and attributes of a superior race, which alone make persons interesting; if they had had the nobility of the newly-born in their looks and bearing, there would perhaps have been no socialism in the masses of the people. For these are really ready for slavery of every kind, provided that the superior class above them constantly shows itself legitimately superior, and born to command—by its noble presence! 78
When one continually prohibits the expression of the passions as something to be left to the "vulgar," to coarser, bourgeois, and peasant natures—that is, when one does not want to suppress the passions themselves, but only their language and demeanour, one nevertheless realises therewith just what one does not want: the suppression of the passions themselves, or at least their weakening and alteration.... 83
In magnanimity there is the same amount of egoism as in revenge.... 86-87