Essentials of Management Information Systems 10th Edition Laudon Test Bank
Essentials of Management Information Systems 10th Edition Laudon Test Bank
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27. 52.
What others Know of us.—That which we know of ourselves and
have in our memory is not so decisive for the happiness of our life as
is generally believed. One day it flashes upon our mind what others
know of us (or think they know)—and then we acknowledge that it
is the more powerful. We get on with our bad conscience more
easily than with our bad reputation.
28. 53.
Where Goodness Begins.—Where bad eyesight can no longer see
the evil impulse as such, on account of its refinement,—there man
sets up the kingdom of goodness; and the feeling of having now
gone over into the kingdom of goodness brings all those impulses
(such as the feelings of security, of comfortableness, of
benevolence) into simultaneous activity, which were threatened and
confined by the evil impulses. Consequently, the duller the eye so
much the further does goodness extend! Hence the eternal
cheerfulness of the populace and of children! Hence the gloominess
and grief (allied to the bad conscience) of great thinkers.
29. 54.
The Consciousness of Appearance.—How wonderfully and novelly,
and at the same time how awfully and ironically, do I feel myself
situated with respect to collective existence, with my knowledge! I
have discovered for myself that the old humanity and animality, yea,
the collective primeval age, and the past of all sentient being,
continues to meditate, love, hate, and reason in me,—I have
suddenly awoke in the midst of this dream, but merely to the
consciousness that I just dream, and that I must dream on in order
not to perish; just as the sleep-walker must dream on in order not to
tumble down. What is it that is now "appearance" to me! Verily, not
the antithesis of any kind of essence,—what knowledge can I assert
of any kind of essence whatsoever, except merely the predicates of
its appearance! Verily not a dead mask which one could put upon an
unknown X, and which to be sure one could also remove!
Appearance is for me the operating and living thing itself; which
goes so far in its self-mockery as to make me feel that here there is
appearance, and Will o' the Wisp, and spirit-dance, and nothing
more,—that among all these dreamers, I also, the "thinker," dance
my dance, that the thinker is a means of prolonging further the
terrestrial dance, and in so far is one of the masters of ceremony of
existence, and that the sublime consistency and connectedness of all
branches of knowledge is perhaps, and will perhaps, be the best
means for maintaining the universality of the dreaming, the
complete, mutual understandability of all those dreamers, and
thereby the duration of the dream.
30. 55.
The Ultimate Nobility of Character.—What then makes a person
"noble"? Certainly not that he makes sacrifices; even the frantic
libertine makes sacrifices. Certainly not that he generally follows his
passions; there are contemptible passions. Certainly not that he
does something for others and without selfishness; perhaps the
effect of selfishness is precisely at its greatest in the noblest
persons.—But that the passion which seizes the noble man is a
peculiarity, without his knowing that it is so: the use of a rare and
singular measuring-rod, almost a frenzy: the feeling of heat in things
which feel cold to all other persons: a divining of values for which
scales have not yet been invented: a sacrificing on altars which are
consecrated to an unknown God: a bravery without the desire for
honour: a self-sufficiency which has superabundance, and imparts to
men and things. Hitherto, therefore, it has been the rare in man,
and the unconsciousness of this rareness, that has made men noble.
Here, however, let us consider that everything ordinary, immediate,
and indispensable, in short, what has been most preservative of the
species, and generally the rule in mankind hitherto, has been judged
unreasonable and calumniated in its entirety by this standard, in
favour of the exceptions. To become the advocate of the rule—that
may perhaps be the ultimate form and refinement in which nobility
of character will reveal itself on earth.
31. 56.
The Desire for Suffering.—When I think of the desire to do
something, how it continually tickles and stimulates millions of young
Europeans, who cannot endure themselves and all their ennui,—I
conceive that there must be a desire in them to suffer something, in
order to derive from their suffering a worthy motive for acting, for
doing something. Distress is necessary! Hence the cry of the
politicians, hence the many false, trumped-up, exaggerated "states
of distress" of all possible kinds, and the blind readiness to believe in
them. This young world desires that there should arrive or appear
from the outside—not happiness—but misfortune; and their
imagination is already busy beforehand to form a monster out of it,
so that they may afterwards be able to fight with a monster. If these
distress-seekers felt the power to benefit themselves, to do
something for themselves from internal sources, they would also
understand how to create a distress of their own, specially their
own, from internal sources. Their inventions might then be more
refined, and their gratifications might sound like good music: while
at present they fill the world with their cries of distress, and
consequently too often with the feeling of distress in the first place!
They do not know what to make of themselves—and so they paint
the misfortune of others on the wall; they always need others! And
always again other others!—Pardon me, my friends, I have ventured
to paint my happiness on the wall.
33. 57.
To the Realists.—Ye sober beings, who feel yourselves armed
against passion and fantasy, and would gladly make a pride and an
ornament out of your emptiness, ye call yourselves realists and give
to understand that the world is actually constituted as it appears to
you; before you alone reality stands unveiled, and ye yourselves
would perhaps be the best part of it,—oh, ye dear images of Sais!
But are not ye also in your unveiled condition still extremely
passionate and dusky beings compared with the fish, and still all too
like an enamoured artist?[8]
—and what is "reality" to an enamoured
artist! Ye still carry about with you the valuations of things which
had their origin in the passions and infatuations of earlier centuries!
There is still a secret and ineffaceable drunkenness embodied in
your sobriety! Your love of "reality," for example—oh, that is an old,
primitive "love"! In every feeling, in every sense-impression, there is
a portion of this old love: and similarly also some kind of fantasy,
prejudice, irrationality, ignorance, fear, and whatever else has
become mingled and woven into it. There is that mountain! There is
that cloud! What is "real" in them? Remove the phantasm and the
whole human element therefrom, ye sober ones! Yes, if ye could do
that! If ye could forget your origin, your past, your preparatory
schooling,—your whole history as man and beast! There is no
"reality" for us—nor for you either, ye sober ones,—we are far from
being so alien to one another as ye suppose, and perhaps our good-
will to get beyond drunkenness is just as respectable as your belief
that ye are altogether incapable of drunkenness.
34. 58.
Only as Creators!—It has caused me the greatest trouble, and for
ever causes me the greatest trouble, to perceive that unspeakably
more depends upon what things are called, than on what they are.
The reputation, the name and appearance, the importance, the
usual measure and weight of things—each being in origin most
frequently an error and arbitrariness thrown over the things like a
garment, and quite alien to their essence and even to their exterior
—have gradually, by the belief therein and its continuous growth
from generation to generation, grown as it were on-and-into things
and become their very body; the appearance at the very beginning
becomes almost always the essence in the end, and operates as the
essence! What a fool he would be who would think it enough to
refer here to this origin and this nebulous veil of illusion, in order to
annihilate that which virtually passes for the world—namely, so-
called "reality"! It is only as creators that we can annihilate!—But let
us not forget this: it suffices to create new names and valuations
and probabilities, in order in the long run to create new "things."
35. 59.
We Artists!—When we love a woman we have readily a hatred
against nature, on recollecting all the disagreeable natural functions
to which every woman is subject; we prefer not to think of them at
all, but if once our soul touches on these things it twitches
impatiently, and glances, as we have said, contemptuously at
nature:—we are hurt; nature seems to encroach upon our
possessions, and with the profanest hands. We then shut our ears
against all physiology, and we decree in secret that "we will hear
nothing of the fact that man is something else than soul and form!"
"The man under the skin" is an abomination and monstrosity, a
blasphemy of God and of love to all lovers.—Well, just as the lover
still feels with respect to nature and natural functions, so did every
worshipper of God and his "holy omnipotence" formerly feel: in all
that was said of nature by astronomers, geologists, physiologists,
and physicians, he saw an encroachment on his most precious
possession, and consequently an attack,—and moreover also an
impertinence of the assailant! The "law of nature" sounded to him as
blasphemy against God; in truth he would too willingly have seen
the whole of mechanics traced back to moral acts of volition and
arbitrariness:—but because nobody could render him this service, he
concealed nature and mechanism from himself as best he could, and
lived in a dream. Oh, those men of former times understood how to
dream, and did not need first to go to sleep!—and we men of the
present day also still understand it too well, with all our good-will for
wakefulness and daylight! It suffices to love, to hate, to desire, and
in general to feel,—immediately the spirit and the power of the
dream come over us, and we ascend, with open eyes and indifferent
to all danger, the most dangerous paths, to the roofs and towers of
fantasy, and without any giddiness, as persons born for climbing—
we the night-walkers by day! We artists! We concealers of
naturalness! We moon-struck and God-struck ones! We dead-silent,
36. untiring wanderers on heights which we do not see as heights, but
as our plains, as our places of safety!
37. 60.
Women and their Effect in the Distance.—Have I still ears? Am I
only ear, and nothing else besides? Here I stand in the midst of the
surging of the breakers, whose white flames fork up to my feet;—
from all sides there is howling, threatening, crying, and screaming at
me, while in the lowest depths the old earth-shaker sings his aria,
hollow like a roaring bull; he beats such an earth-shaker's measure
thereto, that even the hearts of these weathered rock-monsters
tremble at the sound. Then, suddenly, as if born out of nothingness,
there appears before the portal of this hellish labyrinth, only a few
fathoms distant,—a great sailing-ship gliding silently along like a
ghost. Oh, this ghostly beauty! With what enchantment it seizes me!
What? Has all the repose and silence in the world embarked here?
Does my happiness itself sit in this quiet place, my happier ego, my
second immortalised self? Still not dead, yet also no longer living? As
a ghost-like, calm, gazing, gliding, sweeping, neutral being? Similar
to the ship, which, with its white sails, like an immense butterfly,
passes over the dark sea! Yes! Passing over existence! That is it!
That would be it!——It seems that the noise here has made me a
visionary? All great noise causes one to place happiness in the calm
and the distance. When a man is in the midst of his hubbub, in the
midst of the breakers of his plots and plans, he there sees perhaps
calm, enchanting beings glide past him, for whose happiness and
retirement he longs—they are women. He almost thinks that there
with the women dwells his better self; that in these calm places even
the loudest breakers become still as death, and life itself a dream of
life. But still! But still! My noble enthusiast, there is also in the most
beautiful sailing-ship so much noise and bustling, and alas, so much
petty, pitiable bustling! The enchantment and the most powerful
effect of women is, to use the language of philosophers, an effect at
a distance, an actio in distans; there belongs thereto, however,
primarily and above all,—distance!
39. 61.
In Honour of Friendship.—That the sentiment of friendship was
regarded by antiquity as the highest sentiment, higher even than the
most vaunted pride of the self-sufficient and wise, yea as it were its
sole and still holier brotherhood, is very well expressed by the story
of the Macedonian king who made the present of a talent to a
cynical Athenian philosopher from whom he received it back again.
"What?" said the king, "has he then no friend?" He therewith meant
to say, "I honour this pride of the wise and independent man, but I
should have honoured his humanity still higher if the friend in him
had gained the victory over his pride. The philosopher has lowered
himself in my estimation, for he showed that he did not know one of
the two highest sentiments—and in fact the higher of them!"
41. 63.
Woman in Music.—How does it happen that warm and rainy winds
bring the musical mood and the inventive delight in melody with
them? Are they not the same winds that fill the churches and give
women amorous thoughts?
42. 64.
Sceptics.—I fear women who have become old are more sceptical
in the secret recesses of their hearts than any of the men are; they
believe in the superficiality of existence as in its essence, and all
virtue and profundity is to them only the disguising of this "truth,"
the very desirable disguising of a pudendum,—an affair, therefore, of
decency and of modesty, and nothing more!
43. 65.
Devotedness.—There are noble women with a certain poverty of
spirit, who, in order to express their profoundest devotedness, have
no other alternative but to offer their virtue and modesty: it is the
highest thing they have. And this present is often accepted without
putting the recipient under such deep obligation as the giver
supposed,—a very melancholy story!
44. 66.
The Strength of the Weak.—Women are all skilful in exaggerating
their weaknesses, indeed they are inventive in weaknesses, so as to
seem quite fragile ornaments to which even a grain of dust does
harm; their existence is meant to bring home to man's mind his
coarseness, and to appeal to his conscience. They thus defend
themselves against the strong and all "rights of might."
45. 67.
Self-dissembling.—She loves him now and has since been looking
forth with as quiet confidence as a cow; but alas! It was precisely his
delight that she seemed so fitful and absolutely incomprehensible!
He had rather too much steady weather in himself already! Would
she not do well to feign her old character? to feign indifference?
Does not—love itself advise her to do so? Vivat comœdia!
46. 68.
Will and Willingness.—Some one brought a youth to a wise man
and said, "See, this is one who is being corrupted by women!" The
wise man shook his head and smiled. "It is men," he called out,
"who corrupt women; and everything that women lack should be
atoned for and improved in men,—for man creates for himself the
ideal of woman, and woman moulds herself according to this
ideal."—"You are too tender-hearted towards women," said one of
the bystanders, "you do not know them!" The wise man answered:
"Man's attribute is will, woman's attribute is willingness,—such is the
law of the sexes, verily! a hard law for woman! All human beings are
innocent of their existence, women, however, are doubly innocent;
who could have enough of salve and gentleness for them!"—"What
about salve! What about gentleness!" called out another person in
the crowd, "we must educate women better!"—"We must educate
men better," said the wise man, and made a sign to the youth to
follow him.—The youth, however, did not follow him.
47. 69.
Capacity for Revenge.—That a person cannot and consequently
will not defend himself, does not yet cast disgrace upon him in our
eyes; but we despise the person who has neither the ability nor the
good-will for revenge—whether it be a man or a woman. Would a
woman be able to captivate us (or, as people say, to "fetter" us)
whom we did not credit with knowing how to employ the dagger
(any kind of dagger) skilfully against us under certain
circumstances? Or against herself; which in a certain case might be
the severest revenge (the Chinese revenge).
48. 70.
The Mistresses of the Masters.—A powerful contralto voice, as we
occasionally hear it in the theatre, raises suddenly for us the curtain
on possibilities in which we usually do not believe; all at once we are
convinced that somewhere in the world there may be women with
high, heroic, royal souls, capable and prepared for magnificent
remonstrances, resolutions, and self-sacrifices, capable and prepared
for domination over men, because in them the best in man, superior
to sex, has become a corporeal ideal. To be sure, it is not the
intention of the theatre that such voices should give such a
conception of women; they are usually intended to represent the
ideal male lover, for example, a Romeo; but, to judge by my
experience, the theatre regularly miscalculates here, and the
musician also, who expects such effects from such a voice. People
do not believe in these lovers; these voices still contain a tinge of
the motherly and housewifely character, and most of all when love is
in their tone.
49. 71.
On Female Chastity.—There is something quite astonishing and
extraordinary in the education of women of the higher class; indeed,
there is perhaps nothing more paradoxical. All the world is agreed to
educate them with as much ignorance as possible in eroticis, and to
inspire their soul with a profound shame of such things, and the
extremest impatience and horror at the suggestion of them. It is
really here only that all the "honour" of woman is at stake; what
would one not forgive them in other respects! But here they are
intended to remain ignorant to the very backbone:—they are
intended to have neither eyes, ears, words, nor thoughts for this,
their "wickedness"; indeed knowledge here is already evil. And then!
To be hurled as with an awful thunderbolt into reality and knowledge
with marriage—and indeed by him whom they most love and
esteem: to have to encounter love and shame in contradiction, yea,
to have to feel rapture, abandonment, duty, sympathy, and fright at
the unexpected proximity of God and animal, and whatever else
besides! all at once!—There, in fact, a psychic entanglement has
been effected which is quite unequalled! Even the sympathetic
curiosity of the wisest discerner of men does not suffice to divine
how this or that woman gets along with the solution of this enigma
and the enigma of this solution; what dreadful, far-reaching
suspicions must awaken thereby in the poor unhinged soul; and
forsooth, how the ultimate philosophy and scepticism of the woman
casts anchor at this point!—Afterwards the same profound silence as
before: and often even a silence to herself, a shutting of her eyes to
herself.—Young wives on that account make great efforts to appear
superficial and thoughtless; the most ingenious of them simulate a
kind of impudence.—Wives easily feel their husbands as a question-
mark to their honour, and their children as an apology or atonement,
—they require children, and wish for them in quite another spirit
50. than a husband wishes for them.—In short, one cannot be gentle
enough towards women!
51. 72.
Mothers.—Animals think differently from men with respect to
females; with them the female is regarded as the productive being.
There is no paternal love among them, but there is such a thing as
love of the children of a beloved, and habituation to them. In the
young, the females find gratification for their lust of dominion; the
young are a property, an occupation, something quite
comprehensible to them, with which they can chatter: all this
conjointly is maternal love,—it is to be compared to the love of the
artist for his work. Pregnancy has made the females gentler, more
expectant, more timid, more submissively inclined; and similarly
intellectual pregnancy engenders the character of the contemplative,
who are allied to women in character:—they are the masculine
mothers.—Among animals the masculine sex is regarded as the
beautiful sex.
52. 73.
Saintly Cruelty.—A man holding a newly born child in his hands
came to a saint. "What should I do with the child," he asked, "it is
wretched, deformed, and has not even enough of life to die." "Kill
it," cried the saint with a dreadful voice, "kill it, and then hold it in
thy arms for three days and three nights to brand it on thy memory:
—thus wilt thou never again beget a child when it is not the time for
thee to beget."—When the man had heard this he went away
disappointed; and many found fault with the saint because he had
advised cruelty, for he had advised to kill the child. "But is it not
more cruel to let it live?" asked the saint.
53. 74.
The Unsuccessful.—Those poor women always fail of success who
become agitated and uncertain, and talk too much in presence of
him whom they love; for men are most successfully seduced by a
certain subtle and phlegmatic tenderness.
54. 75.
The Third Sex.—"A small man is a paradox, but still a man,—but
the small woman seems to me to be of another sex in comparison
with well-grown ones"—said an old dancing-master. A small woman
is never beautiful—said old Aristotle.