A Quote by Friedrich Nietzsche

The most unequivocal sign of contempt for man is to regard everybody merely as a means to one's own ends, or of no account whatever. — © Friedrich Nietzsche
The most unequivocal sign of contempt for man is to regard everybody merely as a means to one's own ends, or of no account whatever.
Always regard every man as an end in himself, and never use him merely as a means to your ends [i.e., respect that each person has a life and purpose that is their own; do not treat people as objects to be exploited].
The most unambiguous sign that a person holds men in low esteem is this, that he either acknowledges them merely as means to his ends or does not acknowledge them at all.
And violence is impractical, because the old eye for an eye philosophy ends up leaving everybody blind .. It is immoral because it is a descending spiral ending in destruction for everybody. Means and ends are inseparable. The means represent the ideal in the making; in the long run of history destructive means cannot bring about constructive ends.
Economics is a theoretical science and as such abstains from any judgement of value. It is not its task to tell people what ends they should aim at. It is a science of the means to be applied for attainment of ends chosen, not, to be sure, a science of the choosing of ends. Ultimate decisions, the valuations and the choosing of ends, are beyond the scope of any science. Science never tells a man how he should act; it merely shows how a man must act if he wants to attain definite ends.
Man is a means and not an end, and he is a means to economic or political ends which are not really ends in themselves but means to other ends which in their turn are means and so ad infinitum.
Man is a means and not an end, and he is a means to economic or political ends which are not really ends in themselves but means to other ends which in their turn are means and so ad infinitum
The man who loves his country on its own account, and not merely for its trappings of interest or power, can never be divorced for it, can never refuse to come forward when he finds that she is engaged in dangers which he has the means of warding off.
There is an illusion of central position, justifying one's own purposes as right and everybody else¹s as wrong, and providing a proper degree of paranoia. Righteous ends, thus approved, absolve of guilt the most violent means.
Every woman in choosing a lover takes more account of the way in which other women regard the man than of her own.
Now it is usual-but not to say normal-for people to interest themselves primarily in means, without noticing that means exist only in relation to ends and that, in accepting certain means, they unconsciously accept the ends that make them so. In other words, they accept whatever philosophy happens to be embodied in the values and institutions of a particular civilation.
The end is what you want, the means is how you get it. Whenever we think about social change, the question of means and ends arises. The man of action views the issue of means and ends in pragmatic and strategic terms. He has no other problem; he thinks only of his actual resources and the possibilities of various choices of action. He asks of ends only whether they are achievable and worth the cost; of means, only whether they will work. ... The real arena is corrupt and bloody.
The main things which seem to me important on their own account, and not merely as means to other things, are knowledge, art, instinctive happiness, and relations of friendship or affection.
Everybody knows that fanaticism is religion caricatured; bears, indeed, about the same relation to it that a monkey bears to a man; yet, with many, contempt of fanaticism is received as a sure sign of hostility to religion.
Once you admit that the individual is merely a means to serve the ends of the higher entity called society or the nation, most of those features of totalitarianism which horrify us follow of necessity
Economic control is not merely control of a sector of human life which can be separated from the rest; it is the control of the means for all our ends. And whoever has sole control of the means must also determine which ends are to be served, which values are to be rates higher and which lower, in short, what men should believe and strive for.
Intelligence makes clear to us the interrelationship of means and ends. But mere thinking cannot give us a sense of the ultimate and fundamental ends. To make clear these fundamental ends and valuations and to set them fast in the emotional life of the individual, seems to me precisely the most important function which religion has to form in the social life of man.
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