14 Association. —All strong feelings are associated with a variety of allied sentiments and emotions. They stir up the memory at the same time. When we are under their influence we are reminded of similar states and we feel a renewal of them within us. Thus are formed habitual successions of feelings and notions, which, at last, when they follow one another with lightning rapidity are no longer felt as complexities but as unities. In this sense we hear of moral feelings, of religious feelings, as if they were absolute unities. In reality they are streams with a hundred sources and tributaries. Here again, the unity of the word speaks nothing for the unity of the thing.
382 The final lesson of history. -“Ah, if only I had lived at that time!” -these are the words of foolish and frivolous human beings. We will instead, with regard to every bit of history that we have seriously considered, though it may be the most highly praised land of the past, cry out in the end: “anything rather than back there again! The spirit of that age would press down upon you with the weight of a hundred atmospheres, you would not enjoy what is good and beautiful about it, and you would not be able to digest what is bad.” -It is certain that the world to come will judge our age in the same way: it must have been unbearable, life in it has become unlivable. -And yet everyone puts up with his own age?-Yes, and precisely because the spirit of his age not only lies upon him, but is also within him. The spirit of the age offers its own resistance to itself and bears itself up.
335 Warmth in the heights. -It is warmer upon the heights than people in the valleys believe, especially in winter. The thinker knows all that this comparison implies.
39 Why stupid people so often become malicious. -To the reproaches of an opponent, where our head feels itself too weak to respond, our heart responds by casting suspicion upon the motives behind his reproaches.
122 Good memory. -There are many who do not become thinkers only because their memories are too good.
284 The means to a genuine peace. -No government at present concedes that it maintains an army in order to satisfy occasional desires for conquest; instead, it is supposed to serve the purpose of self-defense. The morality that justifies self-defense is called upon as its advocate. But that means: reserving morality for ourselves and immorality for our neighbor, because he must be thought to be aggressive and imperialistic, if our state has to be thinking about the means of self-defense; moreover, our explanation of why we need an army declares him, who denies his aggressiveness just as much as our state does and for his part, too, supposedly maintains an army only for reasons of self-defense,
223 Where we must travel. -Immediate self-observation is far from sufficient for getting to know ourselves: we need history, for the past flows on, through us, in a hundred waves; indeed, we are ourselves nothing except what we experience at every moment of this onward flow. And even here, if we want to descend into the river of what seems to be our most individual and personal nature, the saying of Heraclitus holds true: we do not step into the same river twice. This is a truth that has gradually become stale, to be sure, but that has nonetheless remained as powerful and nourishing as it ever was: just like the other one that says, in order to understand history, we must seek out the living remains of historical epochs-that we must travel, as the patriarch Herodotus traveled, to other nations-these are, in fact, only the solidified earlier stages of cultures, on which we can place ourselves-to so-called savage and half-savage peoples, especially, where human beings have removed or not yet put on the garments of Europe.