Beyond Good and Evil

By Friedrich Nietzsche

Page 95

pride. But we
anchorites and marmots have long ago persuaded ourselves in all the
secrecy of an anchorite's conscience, that this worthy parade of
verbiage also belongs to the old false adornment, frippery, and
gold-dust of unconscious human vanity, and that even under such
flattering colour and repainting, the terrible original text HOMO NATURA
must again be recognized. In effect, to translate man back again into
nature; to master the many vain and visionary interpretations and
subordinate meanings which have hitherto been scratched and daubed over
the eternal original text, HOMO NATURA; to bring it about that man shall
henceforth stand before man as he now, hardened by the discipline
of science, stands before the OTHER forms of nature, with fearless
Oedipus-eyes, and stopped Ulysses-ears, deaf to the enticements of old
metaphysical bird-catchers, who have piped to him far too long: "Thou
art more! thou art higher! thou hast a different origin!"--this may be
a strange and foolish task, but that it is a TASK, who can deny! Why did
we choose it, this foolish task? Or, to put the question differently:
"Why knowledge at all?" Every one will ask us about this. And thus
pressed, we, who have asked ourselves the question a hundred times, have
not found and cannot find any better answer....

231. Learning alters us, it does what all nourishment does that does not
merely "conserve"--as the physiologist knows. But at the bottom of our
souls, quite "down below," there is certainly something unteachable,
a granite of spiritual fate, of predetermined decision and answer to
predetermined, chosen questions. In each cardinal problem there speaks
an unchangeable "I am this"; a thinker cannot learn anew about man and
woman, for instance, but can only learn fully--he can only follow to the
end what is "fixed" about them in himself. Occasionally we find certain
solutions of problems which make strong beliefs for us; perhaps they
are henceforth called "convictions." Later on--one sees in them only
footsteps to self-knowledge, guide-posts to the problem which we
ourselves ARE--or more correctly to the great stupidity which we embody,
our spiritual fate, the UNTEACHABLE in us, quite "down below."--In view
of this liberal compliment which I have just paid myself, permission
will perhaps be more readily allowed me to utter some truths about
"woman as she is," provided that it is known at the outset how literally
they are merely--MY truths.

232. Woman wishes to be independent, and therefore she begins to
enlighten men about "woman as she is"--THIS is one of the worst
developments of the general UGLIFYING of Europe. For what must these
clumsy attempts of feminine scientificality and self-exposure

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

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THE COMPLETE WORKS OF FRIEDRICH NIETZSCHE _First Complete and Authorised English translation in Eighteen Volumes_ EDITED BY DR OSCAR LEVY [Illustration: Nietzsche.
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What then enables him to decide is not the knowledge of himself or his science; but (_a_) Imitation.
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what then becomes of the classicism of the Greeks and Romans? The points to be proved are-- (_a_) The disparity between philologists and the ancients.
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, to start with an insight into our modern topsyturviness, and to look back from antiquity to it--and many things about antiquity which have hitherto displeased us will then be seen to have been most profound necessities.
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True, he has not at his disposal that great mass of men who stand in need of him--the doctor, for example, has far more than the philologist.
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Authors likewise.
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Whether philologists may still hope to maintain their status is doubtful; in any case they are a dying race.
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Let it be remembered that the classic prose of the Greeks is also a late result.
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Philologists of the first type are teachers at the public schools, those of the second are professors at the universities.
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with.
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THE PHILOLOGISTS are .
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Mendacious, unhistorical.
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Hellenic and philanthropic are contrary adjectives, although the ancients flattered themselves sufficiently.
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127 In the religious cultus an earlier degree of culture comes to light a remnant of former times.
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His mysticism and syncretism were things that precisely Christianity cannot reproach him with.
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The atrocious crime of mankind which rendered Christianity possible, as it actually became possible, is the _guilt_ of antiquity.
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A criticism of the Greeks is at the same time a criticism of Christianity; for the bases of the spirit of belief, the religious cult, and witchcraft, are the same in both--There are many rudimentary stages still remaining, but they are by this time almost ready to collapse.
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We have outstripped the Greeks in the clarifying of the world by our studies of nature and men.
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No ancient work has ever had so powerful an effect as the "Orestes" had on Wagner.
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What is really wanted is a progressive canon of the _ideal_ model, suited to boys, youths, and men.