Friedrich Nietzsche Pride Quotations

Our vanity is hardest to wound precisely when our pride has just been wounded.

Nothing has been purchased more dearly than the little bit of reason and sense of freedom which now constitutes our pride.

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.

You tell me: 'Life is hard to bear.' But if it were otherwise why should ou have your pride in the morning nad your resignation in the evening?

Pity is the most agreeable feeling among those who have little pride and no prospects of great conquests.

Memory says, 'I did that.' Pride replies, 'I could not have done that.' Eventually, memory yields.

The strong individual loves the earth so much he lusts for recurrence. He can smile in the face of the most terrible thought: meaningless, aimless existence recurring eternally. The second characteristic of such a man is that he has the strength to recognize - and to live with the recognition - that the world is valueless in itself and that all values are human ones. He creates himself by fashioning his own values; he has the pride to live by the values he wills.

Each word of Heraclitus expresses the pride and the majesty of truth, but of truth grasped in intuitions rather than attained by the rope ladder of logic.

[Heraclitus had] pride not in logical knowledge but rather in intuitive grasping of the truth.

[Heraclitus had] the highest form of pride [stemming] from a certainty of belief in the truth as grasped by himself alone. He brings this form, by its excessive development, into a sublime pathos by involuntary identification of himself with his truth.

One who is publicly honest about himself ends up by priding himself somewhat on this honesty: for he knows only too well why he is honest-for the same reasons another person prefers illusion and dissimulation.

Many a peacock hides his peacock tail from all eyes--and calls it his pride.

The machine is impersonal, it takes the pride away from a piece of work, the individual merits and defects that go along with allwork that is not done by a machine--which is to say, its little bit of humanity.

Vanity is the fear of appearing original: it is thus a lack of pride, but not necessarily a lack of originality.

A certain sense of cruelty towards oneself and others is Christian; hatred of those who think differently; the will to persecute. Mortal hostility against the masters of the earth, against the 'noble', that is also Christian; hatred of mind, of pride, courage, freedom, libertinage of mind, is Christian; hatred of the senses, of joy in general, is Christian...

The Christian faith from the beginning, is sacrifice the sacrifice of all freedom, all pride, all self-confidence of spirit, it is at the same time subjection, self-derision, and self-mutilation.

Reckoned physiologically, everything ugly weakens and afflicts man. It recalls decay, danger, impotence; he actually suffers a loss of energy in its presence. The effect of the ugly can be measured with a dynamometer. Whenever man feels in any way depressed, he senses the proximity of something ugly. His feeling of power, his will to power, his courage, his pride - they decline with the ugly, they increase with the beautiful.

In architecture the pride of man, his triumph over gravitation, his will to power, assume a visible form. Architecture is a sort of oratory of power by means of forms.

I teach the No to all that makes weak--that exhausts. I teach the Yes to all that strengthens, that stores up strength, that pride.

Pity is the most pleasant feeling in those who have not much pride, and have no prospect of great conquests: the easy prey - and that is what every sufferer is - is for them an enchanting thing.

The significance of language for the evolution of culture lies in this, that mankind set up in language a separate world beside the other world, a place it took to be so firmly set that, standing upon it, it could lift the rest of the world off its hinges and make itself master of it. To the extent that man has for long ages believed in the concepts and names of things as in aeternae veritates he has appropriated to himself that pride by which he raised himself above the animal: he really thought that in language he possessed knowledge of the world.