Reading between graveyards of Vrbov and Vienna and Villawood
Charles Buxton, Notes of Thought (London: John Murray, 1883), p. 58:
Alas! alas! for the mere trifle that threw us in the way of our misfortune! How ineffably small a change would have saved us! It cuts us to the heart to think that a friend's call, a word lightly spoken, a chance meeting, gave us the petty shove into the bottomless abyss!
In each separate case this is so. And yet there is a want of manly good sense in this lamentation. For are we to expect no calamities ? And if they are to come, the chain that ends with them is sure to have links as feeble as those we are bewailing. Our regret is, practically, a regret not for the smallness of the cause that brought this evil upon us, but for the existence of evil itself.
Moreover, 'tis as broad as it is long. If our misfortunes were tumbled upon our heads by trifles so too were our fortunes. You may trace your present happiness, not less than your unhappiness, along a line of incidents, which, at some points, a fly's weight would have snapped asunder.
James Huneker, Egoists (New York: Charles Scribner's Sons, 1909), p. 179:
Huysmans never betrayed the slightest interest in doctrines of equality; for him, as for Baudelaire, socialism, the education of the masses, or democratic prophylactics were hateful.... Nothing was more horrible to him than the idea of universal religion, universal speech, universal government, with their concomitant universal monotony. The world is ugly enough without the ugliness of universal sameness. Variety alone makes this globe bearable. He did not believe in art for the multitude, and the tableau of a billion humans bellowing to the moon the hymn of universal brotherhood made him shiver — as well it might. [ imagine if we all behaved like CJ or NO]
Friedrich Nietzsche, The Dawn Of Day (§163), tr. J. M. Kennedy (London: George Allen and Unwin, 1924), p. 167:
Against Rousseau. If it is true that there is something contemptible about our civilisation, we have two alternatives: of concluding with Rousseau that, "This despicable civilisation is to blame for our bad morality," or to infer, contrary to Rousseau's view, that "Our good morality is to blame for this contemptible civilisation. Our social conceptions of good and evil, weak and effeminate as they are, and their enormous influence over both body and soul, have had the effect of weakening all bodies and souls and of crushing all unprejudiced, independent, and self-reliant men, the real pillars of a strong civilisation: wherever we still find the evil morality to-day, we see the last crumbling ruins of these pillars." Thus let paradox be opposed by paradox! It is quite impossible for the truth to lie with both sides: and can we say, indeed, that it lies with either? Decide for yourself.
Friedrich Nietzsche, Morgenröthe, inGesammelte Werke, Vol. 10 (München: Musarion Verlag, 1920), p. 152 ...