Our visible moral qualities, and especially those that we believe to be visible, take their course; and the invisible ones, which have the same names but are neither ornaments nor weapons with regard to others, also take their course: probably a totally different one, with lines and subtleties and sculptures that might amuse a god with a divine microscope. For example, we have our diligence, our acuteness – all the world knows about them – and in addition, we probably also have our industry, our ambition, our acuteness; but for these reptile scales, no microscope has yet been invented! At this point the friends of instinctive morality will say: ‘Bravo! At least he considers unconscious virtues to be possible – and that’s enough for us.’ Oh, how little you are satisfied with!
The Gay Science, page 34.
Nietzsche pretended to know the world just like all philosophers do so they can think and know things other people don’t. This knowledge, when put into language, can only be understood as much as words have shared meaning. For Neitzsche, I think the trouble with language was that he could not manifest true friendship by speaking directly to what it means.
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