Beyond Good and Evil

By Friedrich Nietzsche

Page 58

than to seize upon
the divergence and novelty of an impression: the latter requires more
force, more "morality." It is difficult and painful for the ear to
listen to anything new; we hear strange music badly. When we hear
another language spoken, we involuntarily attempt to form the sounds
into words with which we are more familiar and conversant--it was thus,
for example, that the Germans modified the spoken word ARCUBALISTA into
ARMBRUST (cross-bow). Our senses are also hostile and averse to the
new; and generally, even in the "simplest" processes of sensation, the
emotions DOMINATE--such as fear, love, hatred, and the passive emotion
of indolence.--As little as a reader nowadays reads all the single words
(not to speak of syllables) of a page--he rather takes about five out
of every twenty words at random, and "guesses" the probably appropriate
sense to them--just as little do we see a tree correctly and completely
in respect to its leaves, branches, colour, and shape; we find it so
much easier to fancy the chance of a tree. Even in the midst of the
most remarkable experiences, we still do just the same; we fabricate the
greater part of the experience, and can hardly be made to contemplate
any event, EXCEPT as "inventors" thereof. All this goes to prove
that from our fundamental nature and from remote ages we have
been--ACCUSTOMED TO LYING. Or, to express it more politely and
hypocritically, in short, more pleasantly--one is much more of an artist
than one is aware of.--In an animated conversation, I often see the face
of the person with whom I am speaking so clearly and sharply defined
before me, according to the thought he expresses, or which I believe to
be evoked in his mind, that the degree of distinctness far exceeds the
STRENGTH of my visual faculty--the delicacy of the play of the muscles
and of the expression of the eyes MUST therefore be imagined by me.
Probably the person put on quite a different expression, or none at all.

193. Quidquid luce fuit, tenebris agit: but also contrariwise. What we
experience in dreams, provided we experience it often, pertains at
last just as much to the general belongings of our soul as anything
"actually" experienced; by virtue thereof we are richer or poorer, we
have a requirement more or less, and finally, in broad daylight, and
even in the brightest moments of our waking life, we are ruled to some
extent by the nature of our dreams. Supposing that someone has often
flown in his dreams, and that at last, as soon as he dreams, he is
conscious

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Text Comparison with On the Future of our Educational Institutions

Page 1
(_To be read before the lectures, although it in no way relates to them.
Page 7
(_Delivered on the 16th of January 1872.
Page 16
Here are our benches, let us discuss the question exhaustively: I shall not disturb your meditations with regard to how you are to become men of culture.
Page 18
It is quite incomprehensible to me how you can still be the same as you were seven years ago, when I saw you for the last time and left you with so much misgiving.
Page 25
If these feelings are never quite honestly expressed, however, it is owing to a sad want of spirit among modern pedagogues.
Page 28
], and one of the utmost value: but what do we find in the public school--that is to say, in the head-quarters of formal education? He who understands how to apply what he has heard here will also know what to think of the modern public school as a so-called educational institution.
Page 36
Who will conduct you to the land of culture, if your leaders are blind and assume the position of seers notwithstanding? Which of you will ever attain to a true feeling for the sacred seriousness of art, if you are systematically spoiled, and taught to stutter independently instead of being taught to speak; to aestheticise on your own account, when you ought to be taught to approach works of art almost piously; to philosophise without assistance, while you ought to be compelled to _listen_ to great thinkers.
Page 37
And the reason why it was impossible to make public schools fall in with the magnificent plan of classical culture lay in the un-German, almost foreign or cosmopolitan nature of these efforts in the cause of education: in the belief that it was possible to remove the native soil from under a man's feet and that he should still remain standing; in the illusion that people can spring direct, without bridges, into the strange Hellenic world, by abjuring German and the German mind in general.
Page 42
It is precisely the best teachers--those who, generally speaking, judged by a high standard, are worthy of this honourable name--who are now perhaps the least fitted, in view of the present standing of our public schools, for the education of these unselected youths, huddled together in a confused heap; but who must rather, to a certain extent, keep hidden from them the best they could give: and, on the other hand, by far the larger number of these teachers feel themselves quite at home in these institutions, as their moderate abilities stand in a kind of harmonious relationship to the dullness of their pupils.
Page 52
For what, after all, do we know about the difficult task of governing men, _i.
Page 54
e.
Page 58
Here at this spot, so memorable to us, we heard the warning: "Back! Not another step! Know you not whither your footsteps tend, whither this deceitful path is luring you?" It seemed to us that we now knew, and our feeling of overflowing thankfulness impelled us so irresistibly towards our earnest counsellor and trusty Eckart, that both of us sprang up at the same moment and rushed towards the philosopher to embrace him.
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 65
Our objections, however, were not purely intellectual ones: our reasons for protesting against the philosopher's statements seemed to lie elsewhere.
Page 67
' Even the very best of men now yield to these temptations: and it cannot be said that the deciding factor here is the degree of talent, or whether a man is accessible to these voices or not; but rather the degree and the height of a certain moral sublimity, the instinct towards heroism, towards sacrifice--and finally a positive, habitual need of culture, prepared by a proper kind of education, which education, as I have previously said, is first and foremost obedience and submission to the discipline of genius.
Page 72
Perhaps, in the short time now left us before the arrival of your friend, you will be good enough to tell us something of your experiences of university life, so as to close the circle of observations, to which we were involuntarily urged, respecting our educational institutions.
Page 74
' Since, however, not only the hearing, but also the choice of what to hear.
Page 75
His own experiences lead him most frequently to the consideration of these problems; and it is especially in the tempestuous period of youth that every personal event shines with a double.
Page 83
" [From a few MS.
Page 85
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