Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 16

noch am
redlichsten von seinem Sein, dieses schaffende, wollende, werthende
Ich, welches das Maass und der Werth der Dinge ist.

Und diess redlichste Sein, das Ich - das redet vom Leibe, und es will
noch den Leib, selbst wenn es dichtet und schwärmt und mit zerbrochnen
Flügeln flattert.

Immer redlicher lernt es reden, das Ich: und je mehr es lernt, um so
mehr findet es Worte und Ehren für Leib und Erde.

Einen neuen Stolz lehrte mich mein Ich, den lehre ich die Menschen:
- nicht mehr den Kopf in den Sand der himmlischen Dinge zu stecken,
sondern frei ihn zu tragen, einen Erden-Kopf, der der Erde Sinn
schafft!

Einen neuen Willen lehre ich die Menschen: diesen Weg wollen, den
blindlings der Mensch gegangen, und gut ihn heissen und nicht mehr von
ihm bei Seite schleichen, gleich den Kranken und Absterbenden!

Kranke und Absterbende waren es, die verachteten Leib und Erde und
erfanden das Himmlische und die erlösenden Blutstropfen: aber auch
noch diese süssen und düstern Gifte nahmen sie von Leib und Erde!

Ihrem Elende wollten sie entlaufen, und die Sterne waren ihnen zu
weit. Da seufzten sie: "Oh dass es doch himmlische Wege gäbe, sich in
ein andres Sein und Glück zu schleichen!" - da erfanden sie sich ihre
Schliche und blutigen Tränklein!

Ihrem Leibe und dieser Erde nun entrückt wähnten sie sich, diese
Undankbaren. Doch wem dankten sie ihrer Entrückung Krampf und Wonne?
Ihrem Leibe und dieser Erde.

Milde ist Zarathustra den Kranken. Wahrlich, er zürnt nicht ihren
Arten des Trostes und Undanks. Mögen sie Genesende werden und
Überwindende und einen höheren Leib sich schaffen!

Nicht auch zürnt Zarathustra dem Genesenden, wenn er zärtlich nach
seinem Wahne blickt und Mitternachts um das Grab seines Gottes
schleicht: aber Krankheit und kranker Leib bleiben mir auch seine
Thränen noch.

Vieles krankhafte Volk gab es immer unter Denen, welche dichten und
gottsüchtig sind; wüthend hassen sie den Erkennenden und jene jüngste
der Tugenden, welche heisst: Redlichkeit.

Rückwärts blicken sie immer nach dunklen Zeiten: da freilich war Wahn
und Glaube ein ander Ding; Raserei der Vernunft war Gottähnlichkeit,
und Zweifel Sünde.

Allzugut kenne ich diese Gottähnlichen: sie wollen, dass an sie
geglaubt werde, und Zweifel Sünde sei. Allzugut weiss ich auch, woran
sie selber am besten glauben.

Wahrlich nicht an Hinterwelten und erlösende Blutstropfen: sondern an
den Leib glauben auch sie am besten, und ihr eigener Leib ist ihnen
ihr Ding an sich.

Aber ein krankhaftes Ding ist er ihnen: und gerne möchten sie aus
der Haut fahren. Darum horchen sie nach den Predigern des Todes und
predigen selber Hinterwelten.

Hört mir lieber, meine Brüder, auf die Stimme des gesunden Leibes:
eine redlichere und reinere Simme ist diess.

Redlicher redet und

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Text Comparison with On the Future of our Educational Institutions; Homer and Classical Philology Complete Works, Volume Three

Page 12
Turning sharply on my heels I found myself face to face with an astonished old gentleman, and felt what must have been a very powerful dog make a lunge at my back.
Page 13
In that case, therefore, my lads, try to go through life in some other honourable manner; join the army or learn a handicraft that pays its way.
Page 17
"What? You were afraid a philosopher would prevent your philosophising? This might easily happen: and you have not yet experienced such a thing? Has your university life been free from experience? You surely attend lectures on philosophy?" This question discomfited us; for, as a matter of fact, there had been no element of philosophy in our education up to that time.
Page 22
The most general form of culture is simply barbarism.
Page 27
Therefore, dear master, enlighten me concerning the public schools; what can we hope for in the way of their abolition or reform?" "I also hold the question of public schools to be as important as you do," the philosopher replied.
Page 32
The claim put forward by public schools concerning the 'classical education' they provide seems to be more an awkward evasion than anything else; it is used whenever there is any question raised as to the competency of the public schools to impart culture and to educate.
Page 36
In German public schools I have never yet found a trace of what might really be called 'classical education,' and there is nothing surprising in this when one thinks of the way in which these institutions have emancipated themselves from German classical writers and the discipline of the German language.
Page 38
"Of the many necessary measures which this change called into being, some of the most important have been transferred with lasting success to the modern regulations of public schools: the most important of all, however, did not succeed--the one demanding that the teacher, also, should be consecrated to the new spirit, so that the aim of the public school has meanwhile considerably departed from the original plan laid down by Wolf, which was the cultivation of the pupil.
Page 47
Consciously or unconsciously, large numbers of them have concluded that it is hopeless and useless for them to come into direct contact with classical antiquity, hence they are inclined to look upon this study as barren, superseded, out-of-date.
Page 56
The regulations and standards prevailing at such institutions differ from those in a true educational institution; and what in the latter is permitted, and even freely held out as often as possible, ought to be considered as a criminal offence in the former.
Page 57
So there are no true cultural institutions! And in those very places where a pretence to culture is still kept up, we find the people more hopeless, atrophied, and discontented than in the secondary schools, where the so-called 'realistic' subjects are taught! Besides this, only think how immature and uninformed one must be in the company of such teachers when one actually misunderstands the rigorously defined philosophical expressions 'real' and 'realism' to such a degree as to think them the contraries of.
Page 59
Stay yet awhile; we know every foot of the way and can accompany you afterwards.
Page 61
" Our minds, as we thus argued with the philosopher, were unanimous, and, mutually encouraging and stimulating one another, we slowly walked with him backwards and forwards along the unencumbered space which had earlier in the day served us as a shooting range.
Page 65
After the heated and, so far as we were concerned, very unflattering utterance of the philosopher, we seemed to feel ourselves nearer to him--that we even stood in a personal relationship to him.
Page 67
I don't deny, of course, that they can find pompous words with which to describe their aims: for example, they speak of the 'universal development of free personality upon a firm social, national, and human basis,' or they announce as their goal: 'The founding of the peaceful sovereignty of the people upon reason, education, and justice.
Page 72
Starting with the public school, you claimed for it an extraordinary importance: all other institutions must be judged by its standard, according as.
Page 82
And in the midst of victory, with his thoughts turned to his liberated fatherland, he made the vow that he would remain German.
Page 84
Nietzsche did not approve of this extraordinary freedom,.
Page 87
can protect us from the curse of ridiculous and barbaric offences against good taste, or from annihilation by the Gorgon head of the classicist.
Page 96
So Homer, the poet of the _Iliad_ and the _Odyssey_, is an æsthetic judgment.