Albowiem stopień lękliwości jest miarą inteligencji, a podawanie się ślepej wściekłości oznaką, że zwierzęcość czyha jeszcze w pobliżu i rada by znów wziąć górę (187). This statement implies that the degree of timidity is a measure of intelligence, and giving in to blind rage is a sign that animality still lurks nearby and it would be advisable for reason to regain the upper hand.

Torowanie nowych dróg myśli, łamanie uświęconych zabobonów i zwyczajów jest niemal wszędzie dziełem obłędu (23). The exploration of new paths of thought and the breaking of sacred superstitions and customs is almost everywhere an act of audacity.

Okrucieństwo należy do najdawniejszych rozrywek godowych ludzkości (27). Cruelty belongs to the oldest and most divine amusements of humanity.

Odium generis humani - jak powiada Tacyt (56). The hatred of the human race - as Tacitus says.

Wciąż jeszcze wyprowadzamy wnioski z sądów, które uważamy za fałszywe, z nauk, w które już nie wierzymy, drogą uczuć naszych (81). We still draw conclusions from judgments that we consider false, from sciences in which we no longer believe, through our emotions.

Dokonywać przemieszczenia sił - sublimacja (89). To carry out a displacement of forces - sublimation.

Niepodobna ujść, wyślizgnąć się czy wymknąć w świat rzeczywisty! Znajdujemy się w swych sidłach, my pająki, i to tylko możemy schwycić, co w sieć naszą schwytać się da (100). It is impossible to escape, to slip away or to break into the real world! We are in our lairs, we spiders, and we can only catch what can be caught in our web.

Świecie widziadeł, w którym żyjemy! Przeinaczony, wywrócony na nice, pusty, a jednak w urojeniu pełny i prosty świecie! (100). The world of spectacles in which we live! Transformed, turned into a garden, empty, and yet a world full of charm and simplicity!

By pod tym względem nie pozostać za chrześcijańskim ideałem w tyle, lecz o ile możności, nawet go przewyższyć - oto, co było tajnym bodźcem wszystkich francuskich filozofów od Woltera aż po Augusta Comte'a, ostatni swą słynną formułą moralną vivre pour autrui istotnie prześcignął chrześcijaństwo. [...] Nie ma przesądu, który by obecnie silniejsza wzbudzał wiarę niż ten, iż wiadomo, na czym właściwie polega moralność (111). In order not to remain so far behind the Christian ideal in this respect, but to the extent possible, even to surpass it - this was the secret driving force of all French philosophers from Voltaire to Auguste Comte. The latter, with his famous moral formula vivre pour autrui, truly outstripped Christianity. [...] There is no prejudice that would currently arouse stronger faith than the one that it is known what morality really consists of.

Gdy wspomnę, że taki umysł jak Schopenhauer podobał sobie w tych marzycielskich bredniach... (121). When I mention that a mind like Schopenhauer's liked these dreamy babblings...

Niechże się w tej bibule gnieżdżą; godne to ich gniazdo (155). Let them nest in this Bible; it is a worthy nest for them.

Tfu! Jak można mieć cenę, za którą człowiek przestaje być sobą i spada do rzędu śruby (167). Phew! How can there be a price for which a man ceases to be himself and falls into the rank of a screw.

Jak zwyrodniały w swym smaku, jak niewolniczy wobec tytułów, stanów, strojów, okazałości i przepychu musiał być lud, który nie odróżniał prostoty od nikczemności, człowieka prostego od człowieka nikczemnego (183). How degenerate in their taste, how servile towards titles, positions, clothes, occasions and hustle and bustle must have been a people who did not distinguish simplicity from meanness, a simple man from a contemptible man.

On, znam to zwierzę! Wprawdzie więcej podoba się sobie, "gdy jak bóg jakiś" stąpa na dwóch nogach, ja wszakże je wolę, gdy znów na swe cztery opada łapy: wygląda wówczas bez porównania naturalniej (194). - Zwierzę spionizowane u Ciorana. He, I know that animal! Indeed, it prefers more "when it walks on two legs like some god", but I, on the other hand, love it when it again drops to its four paws: it then looks incomparably more natural. - The animal spied on by Cioran.

Iluż małżonków doczekało się ranka, gdy im zaświtało, ze ich młode żony są nudne, a wręcz przeciwne mają o sobie zdanie. Nie mówiąc już o kobietach, których ciało jest chętne, ale dusza mdła! (200). How many young husbands have awaited the dawn, when it dawned on them that their young wives are boring and even have the opposite opinion of themselves. Not to mention the women whose bodies are willing, but whose souls are dull!

Wszyscy historycy opowiadają o rzeczach, które nie wyjrzały nigdy poza rubieże wyobraźni (210). All historians tell of things that have never gone beyond the bounds of imagination.

Mądrość życiowa polega na stosowaniu wszelkiego rodzaju snu we właściwej porze (231). The wisdom of life consists in the use of all kinds of dreams at the right time.

Orędownikiem rzeczy małych jest człowiek wielki (252). The magnanimous man is the advocate of small things.

Wysamotniamy się! (254). We become solitary!

Cóż bowiem pozna ludzkość u kresu swego całego poznania? Swe narządy. To zaś może oznaczać: Niepodobieństwo poznania! Nędza i ohyda! (271). What indeed will humanity know at the limit of its entire knowledge? Its organs. But this may mean: The dissimilarity of knowledge! Poverty and ugliness!

Musi móc [prawda] walczyć i mieć przeciwników; trzeba, by od czasu do czasu można było wytchnąć po niej w nieprawdzie - gdyż w przeciwnym razie stałaby się dla nas nudna, postradałaby smak i krzepkość, jako też oddziaływałaby na nas w podobny sposób (281). [Truth] must be able to fight and have opponents; it is necessary that from time to time one could sigh for it in untruth - for otherwise it would become boring for us, it would lose its taste and sharpness, and would also affect us in a similar way.

Gdy zamierza się działać, należy zaprzeć swe podwoje przed zwątpieniem - powiada człowiek czynu. - A nie lękasz się ty w ten sposób być oszukanym? - odparł człowiek myśli (284). When one intends to act, one should deny one's duality before doubt - says the man of action. - And aren't you afraid of being deceived in this way? - replied the man of thought.

Ludzie pozwalają nam istnieć tylko dlatego, by mogli zawsze co do nas mieć słuszność (285). People allow us to exist only so that they can always be in the right with regard to us.

Ileż to szczerze indywidualnych przypadków dlatego nie dochodzi do skutku, gdyż zanim się je dokona, rodzi się zamysł lub przypuszczenie, że zostaną one niewłaściwie zrozumiane (287). How many truly individual cases do not come to fruition because before they are carried out, the idea or assumption arises that they will be misunderstood.

Mniejsza o mnie - oto napis przed drzwiami przyszłego myśliciela (301). Lesser than me - this is the inscription on the door of the future thinker.

Im wyżej się wznosimy, tym mniejsi wydajemy się tym, co nie umieją latać (313). The higher we rise, the smaller we seem to those who cannot fly.

The Impossible Class

Poor, happy, and independent! These three qualities, seemingly disparate, can coexist. On the other hand, poor, happy, and a slave - this combination is also possible. And I can't think of better news to convey to our factory slaves. That is, as long as they don't consider it a disgrace to be used and used up in this way, as a part of a machine and a stopgap to fill a hole in human inventiveness.

To hell with the belief that higher payment can relieve them of the essence of their miserable condition - their impersonal enslavement. To hell with the idea of being convinced that an increase in this impersonality within the mechanical operation of a new society can transform the disgrace of slavery into a virtue. To hell with setting a price on oneself in exchange for which one ceases to be a person and becomes a part of a machine.

Are you accomplices in the current folly of the nations - the folly of wanting above all to produce as much as possible and become as rich as possible? Instead, what you should do is present them with the counter-reckoning: how much inner value is sacrificed in the pursuit of this external goal. But where is your inner value if you no longer know what it means to breathe freely, if you no longer have the slightest control over yourselves, if you often grow tired of yourselves like a drink that has been left standing for too long, if you pay attention to the newspapers and look askance at your wealthy neighbor, made covetous by the rapid rise and fall of power, money, and opinions?

This is the first book of Fritz's that I read. Just like all the excellent books I've read before, I've read it several times. Proust once said that in our lives, we only read a book three or four times in which we encounter something essential. Well, I would assert that there are few authors worthy of being reread, and Nietzsche's "Daybreak" is precisely such a book.

When Nietzsche was writing this book, he wrote to his doctor, saying, "My existence is an awful burden - I would have given it up long ago if it weren't for the most enlightening tests and experiments I've been conducting in matters of the mind and morality, even in my state of suffering and almost absolute renunciation - the pleasure I derive from my thirst for knowledge lifts me to heights where I triumph over all torment and despondency. On the whole, I am happier than I have ever been in my life."

We may not be able to agree with Nietzsche on everything he says, but we can draw from him the desire for knowledge, for what is truly good, for how to think truly and be truly free. Because such books are for "free spirits" or for those who wish to maintain their freedom and be spirited.

We have exerted so much effort in learning that external things are not as they seem to us - very well! The same is true of the inner world!

(Wir haben so viel Mühe gehabt zu lernen, dass die äusseren Dinge nicht so sind, wie sie uns erscheinen, — nun wohlan! mit der inneren Welt steht es ebenso!)

Nietzsche on the question of morality and Christianity, and that in the dawn of his mature thought.

It offers an aesthetic and intellectual pleasure of the highest degree. Nietzsche's exploration of these topics is both profound and thought-provoking.

He challenges the traditional views of morality and Christianity, presenting his own unique perspectives.

His ideas force us to reevaluate our own beliefs and values, and to consider the implications of different moral and religious systems.

The dawn of his mature thought marks a significant period in Nietzsche's intellectual development, as he begins to formulate his most influential ideas.

His work on morality and Christianity continues to be relevant today, inspiring new generations of thinkers to engage with these important issues.

Overall, Nietzsche's writings on this subject offer a rich and rewarding source of inspiration and intellectual stimulation.

The books said it shouldn't be life changing. It should be put down after reading and one should go on with life as if nothing happened.

However! But it had so many great ideas. There were interesting ways of thinking and unique perspectives.

I would highly recommend it to everybody. It's more like a fun and a bit optimistic reading about life and society. It offers insights that can make one look at the world from a different angle.

The ideas presented in the book have the potential to spark conversations and make us reflect on our own lives and the society we live in.

Despite what the books might say about not being life changing, this particular one has the power to have a lasting impact on the reader's mindset and outlook.

It's a refreshing and engaging read that can bring a smile to your face and make you think at the same time.

Aurora. Thoughts on Moral Prejudices is a collection of 575 aphorisms of varying lengths, from a single sentence to two pages. It belongs to the first stage of Friedrich Nietzsche's maturity, the one traditionally called pars destruens, in which the demystification of the lies of past philosophies is more present than the construction of a new philosophical system.

Nietzsche's polemical objective in Aurora is morality, which is revealed as a human construction born out of fear of the judgment of others and thus the enemy of individuality. It is precisely to the greatness and autonomy of the individual, who has risen so high as to seem small to those who are unable to fly (aphorism 574), that the German philosopher seems to exhort. He seems to invite us to a positive egoism, to a rediscovery of the taste for life (at an intellectual level).

Nietzsche's style is aggressive, incisive, but not in an ironic way: his are not simply unpopular positions, but have a cutting edge almost like revealed truths that the philosopher shares with us. There is no will to shock in his aphorisms, but rather a will to illuminate.

Ego is a concept that has been widely discussed and analyzed in various fields. It refers to a person's sense of self-importance and self-esteem. However, the main theme here is that ego sucks and is complicated.

Ego can often lead to negative behaviors and attitudes. It can make people overly competitive, arrogant, and closed-minded. When ego is in control, people may be more concerned with proving themselves right than with finding the truth or doing what is best for others.

Moreover, ego is complicated because it is deeply ingrained in our psyche. It is influenced by our upbringing, experiences, and social environment. Sometimes, we may not even be aware of how our ego is affecting our thoughts and actions.

In conclusion, while ego is an important part of our identity, it can also be a hindrance to our personal growth and relationships. We need to be aware of its presence and learn to manage it effectively in order to lead a more fulfilling and meaningful life.

Those who have read Nietzsche's "The Birth of Tragedy" will notice the identical trait - the short note form, in which, in this case, Nietzsche engages in the deconstruction of morality. Generally speaking, Nietzsche, like few others, has validly crafted, as Kant would say, a form for expressing ideas. There are different kinds of inspirations that an author can prompt you to, so that it now seems to me that, despite the fact that I will deal with "Dawn" in the coming days, for me, a more adequate way to talk about the problems it presents here is rather than writing about them.

Nietzsche is merciless, as in "Twilight of the Idols", and it remains astonishing that in a small space, he has managed to concisely weave threads so tightly bound that, despite the complexity of the theme, this proximity of interweaving is what gives the story depth, rather than expansion in space and time. The ends are of Eros, unambiguously arranged forces, and at the same time tender and light, almost transparent; but the fact that we can see the other side, just like in one of his notes, does not mean that we can also pass through the glass.

This book is putting an end to the trust placed in morality.

Every individual act causes horror. Every kind of originality brings discomfort.

Moralities oppose the emergence of newer and better customs. They stigmatize.

The precursor of Freud calls Freud.

The sin of doubt is to enable Christianity to close the umbrella of belief. Even a glance at the shore while floating in the sea of faith is a sin.

We invent the meaning of our lives and call the things that follow one another cause and effect.

Kant is replaced by Schopenhauer in idleness.

And remember that not understanding commerce is noble.

Quotations:

The coward does not know what loneliness is: There is always an enemy behind his chair. - Ah, if only someone could tell us the story of that delicate feeling called loneliness! (p. 178)

We express our thoughts with words ready to be used. Or, if I were to fully express my suspicion: We always have thoughts that can be expressed more or less by the words at hand. (p. 182)

I want to end with a quote that will be good for everyone in these quarantine days:

I gradually understood what the greatest deficiency in our form of education and teaching is: Tolerating loneliness - no one is learning, no one is making an effort for it, and no one is teaching it. (p. 235)

To those who dedicate and sacrifice their lives to the truth...

Sick people, those who suffer long and terribly from their affliction, and whose mind is not clouded despite this, are in a state that is not without value for recognition - when one completely ignores the intellectual choices that every deep solitude, every sudden and permitted freedom from all duties and habits brings with it. From his state, the seriously suffering one looks at things with a terrible coldness; all the small false sorceries that usually flow in when the healthy eye peeks at them, have disappeared for him; yes, he lies there himself in front of him without fluff and color. Suppose he has hitherto lived in some kind of dangerous fantasy: This highest sobriety he gets through pain is the means to tear him out of there: and perhaps the only means.

(It is possible that this is what the founder of Christianity experienced on the cross: For the bitterest of all words, "My God, why have you forsaken me!" contains, most deeply understood - as they should be understood - a testimony to how disappointed and enlightened he had become about the delusion in his life; at the moment when he suffered the greatest torments, he became clear-sighted about himself, as the poet tells of poor Don Quixote on his deathbed).

This work was written by F. Nietzsche in 1881, during his recovery from a mental illness, so there are already some scholarly and profound elements in it. It is like a prelude, a preparation, a rehearsal before creating the remarkable work "Thus Spoke Zarathustra", in which strong spirits, physically perfect and capable of controlling personalities, are exalted. "Daybreak", which almost solely analyzes moral problems (the author himself noted that the question of the origin of moral values is the most important to him, as it determines the future of humanity), Nietzsche attempts to distinguish his advocated "aristocratic morality" from "slave morality" (Christian) and the morality based on I. Kant's sense of duty. However... it offers nothing new. It does not set itself the goal of creating a new morality. The work is just a review of the history of morality. There is no systematics or conceptual precision in the book - it is just a jumble of sentences and thoughts. The author tries to convince the reader that moral and, in general, any peculiarity or identity is not an unchanging value: "Perhaps the most sacred concepts, for which the most fighting and suffering has occurred, will one day prove to be less important than the childish games and childish sufferings of the old man" and concludes - there is no morality that makes all moral, and there is no need to feel guilty for having to change one's moral attitudes. One can agree; or disagree...

I noted only one really good thought in the book: the higher we rise, the smaller we seem to those who cannot fly. There is truth...

Regarding the evaluation - it is such because I did not find in this book what I was looking for. Maybe I am also to blame...

This is an amazing book. However, if you打算阅读它，有件事你需要知道。你需要花费时间并且要有极大的耐心。对于每一条格言，都要真正地剖析并读懂其字里行间的含义。有些格言相当清晰明了，但大多数格言就像是一个谜题，你必须要把它们拼凑起来。而且，准备好让你原本以为自己知道的一切都被颠覆吧。享受阅读的过程吧。

This book is truly remarkable. But before you embark on reading it, bear in mind that it requires your time and utmost patience. You have to meticulously analyze and understand the hidden meanings within each aphorism. While some are straightforward, the majority are like enigmas that you need to piece together bit by bit. Moreover, be prepared for all your preconceived notions to be uprooted. Just enjoy the journey of reading.