Beyond Good and Evil

By Friedrich Nietzsche

Page 38

superior kind of man who takes SUCH an attitude
towards nature and life.--Later on, when the populace got the upper hand
in Greece, FEAR became rampant also in religion; and Christianity was
preparing itself.

50. The passion for God: there are churlish, honest-hearted, and
importunate kinds of it, like that of Luther--the whole of Protestantism
lacks the southern DELICATEZZA. There is an Oriental exaltation of the
mind in it, like that of an undeservedly favoured or elevated slave, as
in the case of St. Augustine, for instance, who lacks in an offensive
manner, all nobility in bearing and desires. There is a feminine
tenderness and sensuality in it, which modestly and unconsciously longs
for a UNIO MYSTICA ET PHYSICA, as in the case of Madame de Guyon. In
many cases it appears, curiously enough, as the disguise of a girl's
or youth's puberty; here and there even as the hysteria of an old maid,
also as her last ambition. The Church has frequently canonized the woman
in such a case.

51. The mightiest men have hitherto always bowed reverently before
the saint, as the enigma of self-subjugation and utter voluntary
privation--why did they thus bow? They divined in him--and as it were
behind the questionableness of his frail and wretched appearance--the
superior force which wished to test itself by such a subjugation; the
strength of will, in which they recognized their own strength and
love of power, and knew how to honour it: they honoured something
in themselves when they honoured the saint. In addition to this, the
contemplation of the saint suggested to them a suspicion: such an
enormity of self-negation and anti-naturalness will not have been
coveted for nothing--they have said, inquiringly. There is perhaps a
reason for it, some very great danger, about which the ascetic might
wish to be more accurately informed through his secret interlocutors and
visitors? In a word, the mighty ones of the world learned to have a new
fear before him, they divined a new power, a strange, still unconquered
enemy:--it was the "Will to Power" which obliged them to halt before the
saint. They had to question him.

52. In the Jewish "Old Testament," the book of divine justice, there are
men, things, and sayings on such an immense scale, that Greek and Indian
literature has nothing to compare with it. One stands with fear and
reverence before those stupendous remains of what man was formerly, and
one has sad thoughts about old Asia and its little out-pushed peninsula
Europe, which would like, by all means, to figure before Asia as the
"Progress of Mankind." To be sure, he who

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Text Comparison with We Philologists Complete Works of Friedrich Nietzsche, Volume 8

Page 1
A totally erroneous conception of what constituted classical culture was thus brought about.
Page 4
The stages of this undervaluation are .
Page 5
How strange! The manner in which they live shows that they think very little of themselves: they merely esteem themselves in so far as they waste their energy on trifles (whether these be mean or frivolous desires, or the trashy concerns of their everyday calling).
Page 7
Therefore he gets rid of himself, so to speak, makes himself subservient to a cause, does his duty strictly, and atones for his existence.
Page 8
25 Where do we see the effect of antiquity? Not in language, not in the imitation of something or other, and not in perversity and waywardness, to which uses the French have turned it.
Page 9
For, if the cases were identical, preoccupation with Greek and Roman antiquity would be identical with the "science of education.
Page 11
The present power of philologists is based upon these prejudices, for example the value attached to the _ratio_ as in the cases of Bentley and Hermann.
Page 12
In any case this antiquity has been very differently valued, and our appreciation of the philologists has constantly been guided by it.
Page 18
52 The teacher of reading and writing, and the reviser, were the first types of the philologist.
Page 19
Earlier in life, nevertheless, he had done something for the glory of God and the improvement of his fellow-men (referring to his "Confutation of Atheism"), but afterwards the genius of the pagans had attracted him, and, _despairing of attaining their level in any other way_, he had mounted upon their shoulders so that he might thus be able to look over their heads.
Page 21
Are these observations for young people? What we actually do, however, is to introduce our young scholars to the collective wisdom of antiquity.
Page 22
Page 23
Classical education is served out mixed up with Christianity.
Page 28
A merely fantastic person, of course, has no claim either .
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Page 31
147 The unmathematical undulation of the column in Paestum is analogous to the modification of the _tempo_: animation in place of a mechanical movement.
Page 32
151 With the advent of Christianity a religion attained the mastery which corresponded to a pre-Greek condition of mankind: belief in witchcraft in connection with all and everything, bloody sacrifices, superstitious fear of demoniacal punishments, despair in one's self, ecstatic brooding and hallucination, man's self become the arena of good and evil spirits and their struggles.
Page 36
for example, in Christianity, the contrast between body and soul, the unlimited importance of the earth as the "world," the marvellous occurrences in nature.
Page 38
True, the creator can borrow from all sides and nourish himself in that way.
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178 The whole feature of study lies in this: that we should study only what we feel we should like to imitate; what we gladly take up and have the desire to multiply.