“When we have to change an opinion about any one, we charge heavily to his account the inconvenience he thereby causes us.”

“When we have to change our mind about a person, we hold the inconvenience he causes us very much against him.”

“We say it is "explanation" but it is only in "description" that we are in advance of the older stages of knowledge and science. We describe better we explain just as little as our predecessors. We have discovered a manifold succession where the naive man and investigator of older cultures saw only two things "cause" and "effect " as it was said we have perfected the conception of becoming but have not got a knowledge of what is above and behind the conception. The series of "causes" stands before us much more complete in every case we conclude that this and that must first precede in order that that other may follow - but we have not grasped anything thereby. The peculiarity for example in every chemical process seems a "miracle " the same as before just like all locomotion nobody has "explained" impulse. How could we ever explain We operate only with things which do not exist with lines surfaces bodies atoms divisible times divisible spaces - how can explanation ever be possible when we first make everything a conception our conception It is sufficient to regard science as the exactest humanizing of things that is possible we always learn to describe ourselves more accurately by describing things and their successions. Cause and effect: there is probably never any such duality in fact there is a continuum before us from which we isolate a few portions - just as we always observe a motion as isolated points and therefore do not properly see it but infer it. The abruptness with which many effects take place leads us into error it is however only an abruptness for us. There is an infinite multitude of processes in that abrupt moment which escape us. An intellect which could see cause and effect as a continuum which could see the flux of events not according to our mode of perception as things arbitrarily separated and broken - would throw aside the conception of cause and effect and would deny all conditionality.”

“4. The falseness of an opinion is not for us any objection to it: it is here, perhaps, that our new language sounds most strangely. The question is, how far an opinion is life-furthering, life- preserving, species-preserving, perhaps species-rearing, and we are fundamentally inclined to maintain that the falsest opinions (to which the synthetic judgments a priori belong), are the most indispensable to us, that without a recognition of logical fictions, without a comparison of reality with the purely IMAGINED world of the absolute and immutable, without a constant counterfeiting of the world by means of numbers, man could not live—that the renunciation of false opinions would be a renunciation of life, a negation of life. TO RECOGNISE UNTRUTH AS A CONDITION OF LIFE; that is certainly to impugn the traditional ideas of value in a dangerous manner, and a philosophy which ventures to do so, has thereby alone placed itself beyond good and evil.”

“We are so fond of being out in Nature because it has no opinions of us.”

“One sticks to an opinion because he prides himself on having come to it on his own, and another because he has taken great pains to learn it and is proud to have grasped it: and so both do so out of vanity.”

“One must learn to love.— This is what happens to us in music: first one has to learn to hear a figure and melody at all, to detect and distinguish it, to isolate it and delimit it as a separate life; then it requires some exertion and good will to tolerate it in spite of its strangeness, to be patient with its appearance and expression, and kindhearted about its oddity:—finally there comes a moment when we are used to it, when we wait for it, when we sense that we should miss it if it were missing: and now it continues to compel and enchant us relentlessly until we have become its humble and enraptured lovers who desire nothing better from the world than it and only it.— But that is what happens to us not only in music: that is how we have learned to love all things that we now love. In the end we are always rewarded for our good will, our patience, fairmindedness, and gentleness with what is strange; gradually, it sheds its veil and turns out to be a new and indescribable beauty:—that is its thanks for our hospitality. Even those who love themselves will have learned it in this way: for there is no other way. Love, too, has to be learned.”