Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 107

Göttern gieng es ja lange schon zu Ende: - und wahrlich,
ein gutes fröhliches Götter-Ende hatten sie!

Sie "dämmerten" sich nicht zu Tode, - das lügt man wohl! Vielmehr: sie
haben sich selber einmal zu Tode - _gelacht_!

Das geschah, als das gottloseste Wort von einem Gotte selber ausgieng,
- das Wort: "Es ist Ein Gott! Du sollst keinen andern Gott haben neben
mir!" -

- ein alter Grimm-Bart von Gott, ein eifersüchtiger vergass sich also:

Und alle Götter lachten damals und wackelten auf ihren Stühlen und
riefen: "Ist das nicht eben Göttlichkeit, dass es Götter, aber keinen
Gott giebt?"

Wer Ohren hat, der höre. -

Also redete Zarathustra in der Stadt, die er liebte und welche
zubenannt ist die bunte Kuh. Von hier nämlich hatte er nur noch zwei
Tage zu gehen, dass er wieder in seine Höhle käme und zu seinen
Thieren; seine Seele aber frohlockte beständig ob der Nähe seiner
Heimkehr. -



Die Heimkehr

Oh Einsamkeit! Du meine _Heimat_ Einsamkeit! Zu lange lebte ich wild
in wilder Fremde, als dass ich nicht mit Thränen zu dir heimkehrte!

Nun drohe mir nur mit dem Finger, wie Mütter drohn, nein lächle mir
zu, wie Mütter lächeln, nun sprich nur: "Und wer war das, der wie ein
Sturmwind einst von mir davonstürmte? -

- der scheidend rief: zu lange sass ich bei der Einsamkeit, da
verlernte ich das Schweigen! _Das_ - lerntest du nun wohl?

Oh Zarathustra, Alles weiss ich: und dass du unter den Vielen
_verlassener_ warst, du Einer, als je bei mir!

Ein Anderes ist Verlassenheit, ein Anderes Einsamkeit: _Das_ -
lerntest du nun! Und dass du unter Menschen immer wild und fremd sein
wirst:

-Wild und fremd auch noch, wenn sie dich lieben: denn zuerst von Allem
wollen sie _geschont_ sein!

Hier aber bist du bei dir zu Heim und Hause; hier kannst du Alles
hinausreden und alle Gründe ausschütten, Nichts schämt sich hier
versteckter, verstockter Gefühle.

Hier kommen alle Dinge liebkosend zu deiner Rede und schmeicheln dir:
denn sie wollen auf deinem Rücken reiten. Auf jedem Gleichniss reitest
du hier zu jeder Wahrheit.

Aufrecht und aufrichtig darfst du hier zu allen Dingen reden: und
wahrlich, wie Lob klingt es ihren Ohren, dass Einer mit allen Dingen -
gerade redet!

Ein Anderes aber ist Verlassensein. Denn, weisst du noch, oh
Zarathustra? Als damals dein Vogel über dir schrie, als du im Walde
standest, unschlüssig, wohin? unkundig, einem Leichnam nahe: -

- als du sprachst: mögen mich meine Thiere führen! Gefährlicher fand
ich's unter Menschen, als unter Thieren: - _Das_ war Verlassenheit!

Und weisst du noch, oh Zarathustra? Als du auf deiner Insel sassest,
unter leeren Eimern ein Brunnen Weins, gebend und ausgebend, unter
Durstigen schenkend

Last Page Next Page

Text Comparison with On the Future of our Educational Institutions

Page 2
" Without any qualms of conscience they may improve the most fruitful and vigorous hours of their day in meditating on the future of our education; they may even believe when the evening has come that they have used their day in the most dignified and useful way, namely, in the _meditatio generis futuri_.
Page 3
When ye shall go forth to battle in your full panoply, who among you will not rejoice in looking back upon the herald who rallied you? INTRODUCTION.
Page 8
on this subject between two remarkable men, and the more striking points of the discussion, together with their manner of handling the theme, are so indelibly imprinted on my memory that, whenever I reflect on these matters, I invariably find myself falling into their grooves of thought.
Page 10
Our association had organised a general holiday excursion to Rolandseck on the very day my friend and I had fixed upon, the object of the outing being to assemble all its members for the last time at the close of the half-year and to send them home with pleasant recollections of their last hours together.
Page 13
An eminent friend of this eminent man is to meet us here this evening; and.
Page 19
The rights of genius are being democratised in order that people may be relieved of the labour of acquiring culture, and their need of it.
Page 24
" Whereupon, to account for his behaviour, he described the general character of modern educational methods so vividly that the philosopher could not help interrupting him in a voice full of sympathy, and crying words of comfort to him.
Page 32
Classical education, indeed! It sounds so dignified! It confounds the aggressor and staves off the assault--for who could see to the bottom of this bewildering formula all at once? And this has long been the customary strategy of the public school: from whichever side the war-cry may come, it writes upon its shield--not overloaded with honours--one of those confusing catchwords, such as: 'classical education,' 'formal education,' 'scientific education':--three glorious things which are, however, unhappily at loggerheads, not only with themselves but among themselves, and are such that, if they were compulsorily brought together, would perforce bring forth a culture-monster.
Page 37
Thanks to his bold start, a new order of public schools was established, which thenceforward was not to be merely a nursery for science, but, above all, the actual consecrated home of all higher and nobler culture.
Page 47
And such a usefully employed philologist would now fain be a teacher! He now undertakes to teach the youth of the public schools something about the ancient writers, although he himself has read them without any particular impression, much less with insight! What a dilemma! Antiquity has said nothing to him, consequently he has nothing to say about antiquity.
Page 49
" "You are right, my friend," said the philosopher, "but whence comes the urgent necessity for a surplus of schools for culture, which further gives rise to the necessity for a surplus of teachers?--when we so clearly see that the demand for a surplus springs from a sphere which is hostile to culture, and that the consequences of this surplus only lead to non-culture.
Page 50
"Now this last phenomenon should indeed surprise them; it should remind them of that allied, slowly understood tendency of a philosophy which was formerly promoted for reasons of State, namely, the tendency of the Hegelian philosophy: yea, it would perhaps be no exaggeration to say that, in the subordination of all strivings after education to reasons of State, Prussia has appropriated, with success, the principle and the useful heirloom of the Hegelian philosophy, whose apotheosis of the State in _this_ subordination certainly reaches its height.
Page 53
Our public schools--established, it would seem, for this high object--have either become the nurseries of a reprehensible culture which repels the true culture with profound hatred--_i.
Page 57
You know whom we were expecting here; but he hasn't come.
Page 59
Look over yonder on the Rhine: what is that we see so clearly floating on the surface of the water as if surrounded by the light of many torches? It is there that we may look for your friend, I would even venture to say that it is he who is coming towards you with all those lights.
Page 61
around me or lies heavily on my breast: it is like a shirt of mail that weighs me down, or a sword that I cannot wield.
Page 65
They arose perhaps from the instinctive anxiety to know whether, if the philosopher's views were carried into effect, our own personalities would find a place in the higher or lower division; and this made it necessary for us to find some arguments against the mode of thinking which robbed us of our self-styled claims to culture.
Page 66
' "An educational establishment for the other and smaller company, however, would be something vastly different.
Page 76
So it has come about that _philosophy itself_ is banished from the universities: wherewith our first question as to the value of our universities.
Page 81
"Think of the _fate_ of the Burschenschaft when I ask you, Did.