“当心
他一沉思，就立即准备好了一个谎言”求这句尼采名言的原文德语
Gib acht! – er sinnt nach: sofort wird er eine Lüge bereit haben. 后面的话是Dies ist eine Stufe der Kultur, auf der ganze Völker gestanden haben. Man erwäge doch, was die Römer mit mentiriausdrückten!
尼采说：任何不能杀死你的，都会使你更强大。
这句话的德文原版有谁可以提供吗
那不能杀死我的，使我更坚强。
德文原版：Was mich nicht umbringt, macht mich stärker. 出处：
尼采 格言与剑
我有英文版的。
MAXIMS AND ARROWS 1 Idleness is the beginning of all psychology. What? Should psychology be a vice? 2 Even the most courageous among us only rarely has the courage for that which he really knows. 3 To live alone one must be a beast or a god, says Aristotle. Leaving out the third case: one must be both--a philosopher. 4 All truth is simple. Is that not doubly a lie? 5 I want, once and for all, not to know many things. Wisdom sets limits to knowledge too. 6 In our own wild nature we find the best recreation from our un-nature, from our spirituality. 7 What? Is man merely a mistake of God's? Or God merely a mistake of man's? 8 Out of life's school of war: What does not destroy me, makes me stronger. 9 Help yourself, then everyone will help you. Principle of neighbor-love. 10 Not to perpetrate cowardice against one's own acts! Not to leave them in the lurch afterward! The bite of conscience is indecent. 11 Can an ass be tragic? To perish under a burden one can neither bear nor throw off? The case of the philosopher. 12 If we have our own why of life, we shall get along with almost any how. Man does not strive for pleasure; only the Englishman does. 13 Man has created woman--out of what? Out of a rib of his god--of his ideal. 14 What? You search? You would multiply yourself by ten, by a hundred? You seek followers? Seek zeros! 15 Posthumous men--I, for example--are understood worse than timely ones, but heard better. More precisely: we are never understood--hence our authority. 16 Among women: Truth? Oh, you don't know truth! Is it not an attempt to assassinate all our pudeurs? 17 That is an artist as I love artists, modest in his needs: he really wants only two things, his bread and his art--panem et Circen. [bread and Circe] 18 Whoever does not know how to lay his will into things, at least lays some meaning into them: that means, he has the faith that they already obey a will. (Principle of faith.) 19 What? You elected virtue and the swelled bosom and yet you leer enviously at the advantages of those without qualms? But virtue involves renouncing advantages. (Inscription for an anti-Semite's door.) 20 The perfect woman perpetrates literature as she perpetrates a small sin: as an experiment, in passing, looking around to see if anybody notices it--and to make sure that somebody does. 21 To venture into all sorts of situations in which one may not have any sham virtues, where, like the tightrope walker on his rope, one either stands or falls--or gets away. 22 Evil men have no songs. How is it, then, that the Russians have songs? 23 German spirit: for the past eighteen years a contradiction in terms. 24 By searching out origins, one becomes a crab. The historian looks backward; eventually he also believes backward. 25 Contentment protects even against colds. Has a woman who knew herself to be well dressed ever caught cold? I am assuming that she was barely dressed. 26 I mistrust all systematizers and I avoid them. The will to a system is a lack of integrity. 27 Women are considered profound. Why? Because one never fathoms their depths. Women aren't even shallow. 28 If a woman has manly virtues, one feels like running away; and if she has no manly virtues, she herself runs away. 29 How much conscience has had to chew on in the past! And what excellent teeth it had! And today--what is lacking? A dentist's question. 30 One rarely rushes into a single error. Rushing into the first one, one always does too much. So one usually perpetrates another one--and now one does too little. 31 When stepped on, a worm doubles up. That is clever. In that way he lessens the probability of being stepped on again. In the language of morality: humility. 32 There is a hatred of lies and simulation, stemming from an easily provoked sense of honor. There is another such hatred, from cowardice, since lies are forbidden by a divine commandment. Too cowardly to lie. 33 How little is required for pleasure! The sound of a bagpipe. Without music, life would be an error. The German imagines even God singing songs. 34 On ne peut penser et ecrire qu'assis [One cannot think and write except when seated] (G. Flaubert). There I have caught you, nihilist! The sedentary life is the very sin against the Holy Spirit. Only thoughts reached by walking have value. 35 There are cases in which we are like horses, we psychologists, and become restless: we see our own shadow wavering up and down before us. A psychologist must turn his eyes from himself to eye anything at all. 36 Whether we immoralists are harming virtue? Just as little as anarchists harm princes. Only since the latter are shot at do they again sit securely on their thrones. Moral: morality must be shot at. 37 You run ahead? Are you doing it as a shepherd? Or as an exception? A third case would be the fugitive. First question of conscience. 38 Are you genuine? Or merely an actor? A representative? Or that which is represented? In the end, perhaps you are merely a copy of an actor. Second question of conscience. 39 The disappointed one speaks. I searched for great human beings; I always found only the apes of their ideals. 40 Are you one who looks on? Or one who lends a hand? Or one who looks away and walks off? Third question of conscience. 41 Do you want to walk along? Or walk ahead? Or walk by yourself? One must know what one wants and that one wants. Fourth question of conscience. 42 Those were steps for me, and I have climbed up over them: to that end I had to pass over them. Yet they thought that I wanted to retire on them. 43 What does it matter if I remain right. I am much too right. And he who laughs best today will also laugh last. 44 The formula of my happiness: a Yes, a No, a straight line, a goal.
求一句名言，好像是尼采的，大概是我什么过，我什么过，我什么的，一句话，三个短语
我走在命运为我规定的路上，虽然我并不愿意走在这条路上，但是我除了满腔悲愤的走在这条路上别无选择。
----尼采
尼采名言孤独有七层
1、自从厌倦于追寻，我已学会一觅即中；自从一股逆风袭来，我已能抗御八面来风，驾舟而行。
2 、 许多东西被我抛却，故而被诸君视为傲慢；若从外溢的酒杯里豪饮，难免洒落许多佳酿，故不要怀疑酒的质量。
3、 “他沉沦，他跌倒。
”你们一再嘲笑，须知，他跌倒在高于你们的上方。
他乐极生悲，可他的强光紧接你们的黑暗。
4 、 此人往高处走---他应受称赞
那人总是从高处降临，他活着，自动舍弃赞美，他是从高处来的人
5、 即使是最有良心的人，良心的谴责面对这样的情感也是软弱无力的：“这个或那个东西是违背社会习俗的” 最强者也害怕旁人的冷眼和轻蔑，他是这些人当中受过教育的，而且是为了这些人才接受教育的。
他到底怕什么呢
怕孤立
这个理由把做人和做事的最佳理由打倒了
---我们的群体本性如是说6 、我们为自己创造了一个适于生活的世界，接受了各种体线面，因与果，动与静，形式与内涵。
若是没有这些可信之物，则无人能坚持活下去
不过，那些东西并未经过验证。
生活不是论据；生存条件也许原本就有错误。
7 、哪里有统治，哪里就有群众；哪里有群众，哪里就需要奴性；哪里有奴性，哪里就少有独立的个人；而且，这少有的个人还具备那反对个体的群体直觉和良知呢。
8 、 当心
他一沉思，就立即准备好了一个谎言。
9、大胜的最大好处，莫过于解除了胜利者对失败的恐惧感。
“我为何不能失败一次呢
”他自言自语，“我现在已有足够的本钱了”10 、他现在穷了，原因并非别人剥夺了他的一切，而是他抛弃了一切。
缘何如此
---他惯于寻觅。
所谓穷人，正是那些对他甘愿受穷做了错误理解的人。
11 、 他是思想家，这意味着：他善于简单的---比事物本身还要简单---对待事物。
12、 要破坏一件事，最刁钻的办法是：故意用歪理为这事辩护。
13 、 人们视需要为事物发生之因，其实，它往往是事物发生之果。
14 、智者问傻子，通往幸福的途径是什么
傻子毫不迟疑，就象别人向他打听去附近那个都市之路似的，答曰“自我欣赏，再就是东游西荡。
”智者嚷道：“住嘴，你要求太多拉，自我欣赏就够拉
”傻子回答说：“没有一贯的蔑视，又怎能不断的欣赏呢
”15、 人要么永不做梦，要么梦得有趣；人也必须学会清醒：要么永不清醒，要么清醒得有趣。
16、 “噢，我真贪婪
在这个灵魂里安住的不是忘我精神，而是贪求一切的自我，似乎要用许多人帮他观察和攫取的自我，要挽回一切的自我，不愿失去属于他的一切的自我
” “噢，我贪婪的烈焰哟
我多么愿意获得再生，变成一百个人呀
” 谁不能以自身体验理解这位谓叹者，谁就无法理解求知者的激情。
望采纳，谢谢~
尼采名句赏析
这句话的意思：一个人要想在世上获得大的名声，必须先忍受长久的孤独和无人理会的痛苦。
这句话主要是针对思想家说的，很多伟大的思想家都是生前默默无闻，身后被人铭记，比如、赫尔德林、、、中国的，也包括。
究其原因，因为这些伟大人物的思想是领先于他们所处的时代，当时无人理解，经过历史的洗涤，这些闪光的思想越来越体现出它们的价值，就是说，金子总会发光。
至于有些在世时就风光无限的学者，他们的声音大多被历史湮没，因为他们迎合了大众的庸俗趣味。
当然这也不是绝对的，就是一个杰出的例子。
他在年轻时就奠定了他一生的荣誉。
我们可以把天才人物分为两种，一种是这样古典的、理性的、健康的、强壮的天才，比如、、、，他们能很好地处理内心和外部世界的各种矛盾，使之达到和谐的境界，他们在这世上如鱼得水；另一种就是上面提到的这些浪漫的、感性的、激情的、危险的天才（甚至在早年时也属于这种类型），他们感情炽热，不能准确把握内心和外部世界的节奏，在社会生活和人际关系方面能力欠缺，他们不能适应外部世界的生活，内心世界也往往矛盾重重。
所有天才都可以归纳到这两种分类里面，这对于普通人也适用。
我们常常可以看到在面对社会生活时，有的人从容应对，有的人举止失当；精神世界里，有的人丰富多彩，有的人一片荒芜。
其实荣格在他的精神分析理论里已经对此作了描述，他认为正式由于内心世界和外部世界的失衡才导致神经症的产生。
所以，一个人如果想要生活得幸福，必须在内心世界和外部世界、在理性和感性之间找到一个平衡点。
我想中国传统哲学里倡导的‘中庸’、‘和谐’，也是这个意思。
尼采的句子文采斐然，虽是真理，但大多偏激，这也反映了他内心深沉的痛苦。
天才总是不容易被理解的，天才总是痛苦的，天才总要为他的天才付出某种代价。
“当心!他一沉思,就立即准备好了一个谎言.”求尼采这句名言的德语原文
Vorsicht! Er eine meditation, sofort bereit, eine Lüge.