Beyond Good and Evil

By Friedrich Nietzsche

Page 29

not just the power of will, the effect of will.
Granted, finally, that we succeeded in explaining our entire instinctive
life as the development and ramification of one fundamental form of
will--namely, the Will to Power, as my thesis puts it; granted that all
organic functions could be traced back to this Will to Power, and that
the solution of the problem of generation and nutrition--it is one
problem--could also be found therein: one would thus have acquired the
right to define ALL active force unequivocally as WILL TO POWER. The
world seen from within, the world defined and designated according to
its "intelligible character"--it would simply be "Will to Power," and
nothing else.

37. "What? Does not that mean in popular language: God is disproved, but
not the devil?"--On the contrary! On the contrary, my friends! And who
the devil also compels you to speak popularly!

38. As happened finally in all the enlightenment of modern times with
the French Revolution (that terrible farce, quite superfluous when
judged close at hand, into which, however, the noble and visionary
spectators of all Europe have interpreted from a distance their own
indignation and enthusiasm so long and passionately, UNTIL THE TEXT HAS
DISAPPEARED UNDER THE INTERPRETATION), so a noble posterity might once
more misunderstand the whole of the past, and perhaps only thereby make
ITS aspect endurable.--Or rather, has not this already happened? Have
not we ourselves been--that "noble posterity"? And, in so far as we now
comprehend this, is it not--thereby already past?

39. Nobody will very readily regard a doctrine as true merely because
it makes people happy or virtuous--excepting, perhaps, the amiable
"Idealists," who are enthusiastic about the good, true, and beautiful,
and let all kinds of motley, coarse, and good-natured desirabilities
swim about promiscuously in their pond. Happiness and virtue are no
arguments. It is willingly forgotten, however, even on the part of
thoughtful minds, that to make unhappy and to make bad are just as
little counter-arguments. A thing could be TRUE, although it were in
the highest degree injurious and dangerous; indeed, the fundamental
constitution of existence might be such that one succumbed by a full
knowledge of it--so that the strength of a mind might be measured by
the amount of "truth" it could endure--or to speak more plainly, by the
extent to which it REQUIRED truth attenuated, veiled, sweetened, damped,
and falsified. But there is no doubt that for the discovery of certain
PORTIONS of truth the wicked and unfortunate are more favourably
situated and have a greater likelihood of success; not to speak of the
wicked who are happy--a species about whom

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

Page 2
In short, it is for the few.
Page 5
And what we dare to hope from the future, in this behalf, partakes so much of the nature of a rejuvenation, a reviviscence,.
Page 17
.
Page 20
That, however, is the result of the worthless character of modern education.
Page 22
But I do not wish to interrupt your discussion.
Page 31
On the other hand, uniform mediocrity gets peevish praise; for, as a rule, it is just the class of work likely to bore the teacher thoroughly.
Page 32
' And so long as German public schools prepare the road for outrageous and irresponsible scribbling, so long as they do not regard the immediate and practical discipline of speaking and writing as their most holy duty, so long as they treat the mother-tongue as if it were only a necessary evil or a dead body, I shall not regard these institutions as belonging to real culture.
Page 33
Up to the present their recognition by the public.
Page 34
Let no one imagine that it is an easy matter to develop this feeling to the extent necessary in order to have this physical loathing; but let no one hope to reach sound æsthetic judgments along any other road than the thorny one of language, and by this I do not mean philological research, but self-discipline in one's mother-tongue.
Page 44
But for the.
Page 55
[6] "I will thus ask you, my friend, not to confound this culture, this sensitive, fastidious, ethereal goddess, with that useful maid-of-all-work which is also called 'culture,' but which is only the intellectual.
Page 62
Where then are we to look for the beginning of what you call culture; where is the line of demarcation to be drawn between the spheres which are ruled from below upwards and those which are ruled from above downwards? And if it be only in connection with these exalted beings that true culture may be spoken of, how are institutions to be founded for the uncertain existence of such natures, how can we devise educational establishments which shall be of benefit only to these select few? It rather seems to us that such persons know how to find their own way, and that their full strength is shown in their being able to walk without the educational crutches necessary for other people, and thus undisturbed to make their way through the storm and stress of this rough world just like a phantom.
Page 69
(_Delivered on the 23rd of March 1872.
Page 73
You promised me that you would explain this in greater detail later on: perhaps our student friends can bear witness to that, if they chanced to overhear that part of our conversation.
Page 79
Their comfort, however, does not counter-balance the suffering of one single young man who has an inclination for culture and feels the need of a guiding hand, and who at last, in a moment of discontent, throws down the reins and begins to despise himself.
Page 82
"The student knew at that time at what depth a true educational institution must take root, namely, in an inward renovation and inspiration of the purest moral faculties.
Page 89
Up to this time the Homeric question had run through the long chain of a uniform process of development,.
Page 94
With the superstition which presupposes poetising masses is connected another: that popular poetry is limited to one particular period of a people's history and afterwards dies out--which indeed follows as a consequence of the first superstition I have mentioned.
Page 96
From the time of Pisistratus onwards, however, with the surprisingly rapid development of the Greek feeling for beauty, the differences in the æsthetic value of those epics continued to be felt more and more: the _Iliad_ and the _Odyssey_ arose from the depths of the flood and have remained on the surface ever since.
Page 99
--TR.