He who has attained intellectual emancipation to any extent cannot, for a long time, regard himself otherwise than as a wanderer on the face of the earth--and not even as a traveller _towards_ a final goal, for there is no such thing. 1, 405 If we make it clear to any one that, strictly, he can never speak of truth, but only of probability and of its degrees, we generally discover, from the undisguised joy of our pupil, how greatly men prefer the uncertainty of their intellectual horizon, and how in their heart of hearts they hate truth because of its definiteness. 2, 15 With all that enthusiasts say in favour of their gospel or their master they are defending themselves, however much they comport themselves as the judges and not the accused: because they are involuntarily reminded almost at every moment that they are exceptions and have to assert their legitimacy. 2, 18 The belief in truth begins with the doubt of all truths in which one has previously believed. 2, 20 Philosophic brains will ... be distinguished from others by their disbelief in the metaphysical significance of morality. 2, 29 You hold that sacrifice is the hallmark of moral action?--Just consider whether in every action that is done with deliberation, in the best as in the worst, there be not a sacrifice. 2, 30 It is more convenient to follow one's conscience than one's intelligence, for at every failure conscience finds an excuse and an encouragement in itself. That is why there are so many conscientious and so few intelligent people. 2, 33 All moralists are shy, because they know they are confounded with spies and traitors, so soon as their penchant is noticed. Besides, they are generally conscious of being impotent in action, for in the midst of work the motives of their activity almost withdraw their attention from the work. 2, 42 No one accuses without an underlying notion of punishment and revenge, even when he accuses his fate or himself. All complaint is accusation, all self-congratulation is praise. Whether we do one or the other, we always make some one responsible. 2, 44 We must know how to emerge cleaner from unclean conditions, and, if necessary, how to wash ourselves even with dirty water. 2, 44 The origin of morality may be traced to two ideas: "The community is of more value than the individual," and "The permanent interest is to be preferred to the temporary." The conclusion drawn is that the permanent interest of the community is unconditionally to be set above the temporary interest of the individual, especially his momentary well-being, but also his permanent interest and even the prolongation of his existence. 2, 46-47