Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 37

an ambassadorial report,
into another's a date or an etymology or a pragmatic cobweb. Do you
really believe yourself able to reckon up history like an addition
sum, and do you consider your common intellect and your mathematical
education good enough for that? How it must vex you to hear, that
others narrate things, out of the best known periods, which you will
never conceive, never!

If now to this "education," calling itself historic but destitute of
enthusiasm, and to the hostile Philistine activity, foaming with rage
against all that is great, is added that third brutal and excited
company of those who race after "Fortune"--then that in _summa_ results
in such a confused shrieking and such a limb-dislocating turmoil that
the thinker with stopped-up ears and blindfolded eyes flees into the
most solitary wilderness,--where he may see, what those never will
see, where he must hear sounds which rise to him out of all the depths
of nature and come down to him from the stars. Here he confers with
the great problems floating towards him, whose voices of course sound
just as comfortless-awful, as unhistoric-eternal. The feeble person
flees back from their cold breath, and the calculating one runs right
through them without perceiving them. They deal worst, however, with
the "educated man" who at times bestows great pains upon them. To him
these phantoms transform themselves into conceptual cobwebs and hollow
sound-figures. Grasping after them he imagines he has philosophy; in
order to search for them he climbs about in the so-called history
of philosophy--and when at last he has collected and piled up quite
a cloud of such abstractions and stereotyped patterns, then it may
happen to him that a real thinker crosses his path and--puffs them
away. What a desperate annoyance indeed to meddle with philosophy as
an "educated person"! From time to time it is true it appears to him
as if the impossible connection of philosophy with that which nowadays
gives itself airs as "German Culture" has become possible; some mongrel
dallies and ogles between the two spheres and confuses fantasy on
this side and on the other. Meanwhile however _one_ piece of advice
is to be given to the Germans, if they do not wish to let themselves
be confused. They may put to themselves the question about everything
that they now call Culture: is _this_ the hoped-for German Culture, so
serious and creative, so redeeming for the German mind, so purifying
for the German virtues that their only philosopher in this century,
Arthur _Schopenhauer,_ should have to espouse its cause?

Here you have the philosopher--now search for the Culture proper

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Text Comparison with Beyond Good and Evil

Page 12
"--In place of the "immediate certainty" in which the people may believe in the special case, the philosopher thus finds a series of metaphysical questions presented to him, veritable conscience questions of the intellect, to wit: "Whence did I get the notion of 'thinking'? Why do I believe in cause and effect? What gives me the right to speak of an 'ego,' and even of an 'ego' as cause, and finally of an 'ego' as cause of thought?" He who ventures to answer these metaphysical questions at once by an appeal to a sort of INTUITIVE perception, like the person who says, "I think, and know that this, at least, is true, actual, and certain"--will encounter.
Page 49
It is a curious thing that God learned Greek when he wished to turn author--and that he did not learn it better.
Page 53
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The difference among men does not manifest itself only in the difference of their lists of desirable things--in their regarding different good things as worth striving for, and being disagreed as to the greater or less value, the order of rank, of the commonly recognized desirable things:--it manifests itself much more in what they regard as actually HAVING and POSSESSING a desirable thing.
Page 75
and in truth he needs some consolation.
Page 78
They will smile, those rigorous spirits, when any one says in their presence "That thought elevates me, why should it not be true?" or "That work enchants me, why should it not be beautiful?" or "That artist enlarges me, why should he not be great?" Perhaps they will not only have a smile, but a genuine disgust for all that is thus rapturous, idealistic, feminine, and hermaphroditic, and if any one could look into their inmost hearts, he would not easily find therein the intention to reconcile "Christian sentiments" with "antique taste," or even with "modern parliamentarism" (the kind of reconciliation necessarily found even among philosophers in our very uncertain and consequently very conciliatory century).
Page 80
They have always disclosed how much hypocrisy, indolence, self-indulgence, and self-neglect, how much falsehood was concealed under the most venerated types of contemporary morality, how much virtue was OUTLIVED, they have always said "We must remove hence to where YOU are least at home" In the face of a world of "modern ideas," which would like to confine every one in a corner, in a "specialty," a philosopher, if there could be philosophers nowadays, would be compelled to place the greatness of man, the conception of "greatness," precisely in his comprehensiveness and multifariousness, in his all-roundness, he would even determine worth and rank according to the amount and variety of that which a man could bear and take upon himself, according to the EXTENT to which a man could stretch his responsibility Nowadays the taste and virtue of the age weaken and attenuate the will, nothing is so adapted to the spirit of the age as weakness of will consequently, in the ideal of the philosopher, strength of will, sternness, and capacity for prolonged resolution, must specially be included in the conception of "greatness", with as good a right as the opposite doctrine, with its ideal of a silly, renouncing, humble, selfless humanity, was suited to an opposite age--such as the sixteenth century, which suffered from its accumulated energy of will, and from the wildest torrents and floods of selfishness In the time of Socrates, among men only of worn-out instincts, old conservative Athenians who let themselves go--"for the sake of happiness," as they said, for the sake of pleasure, as their conduct indicated--and.
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'"--So said my.
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" 223.
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Stupidity in the kitchen; woman as cook; the terrible thoughtlessness with which the feeding of the family and the master of the house is managed! Woman does not understand what food means, and she insists on being cook! If woman had been a thinking creature, she should certainly, as cook for thousands of years, have discovered the most important physiological facts, and should likewise have got possession of the healing art! Through bad female cooks--through the entire lack of reason in the kitchen--the development of mankind has been longest retarded and most interfered with: even today matters are very little better.
Page 99
Since the French Revolution the influence of woman in Europe has DECLINED in proportion as she has increased her rights and claims; and the "emancipation of woman," insofar as it is desired and demanded by women themselves (and not only by masculine shallow-pates), thus proves to be a remarkable symptom of the increased weakening and deadening of the most womanly instincts.
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his longing for the elegant, the amorous, the tripping, the tearful, and his belief in the South, can still appeal to SOMETHING LEFT in us! Ah, some time or other it will be over with it!--but who can doubt that it will be over still sooner with the intelligence and taste for Beethoven! For he was only the last echo of a break and transition in style, and NOT, like Mozart, the last echo of a great European taste which had existed for centuries.
Page 112
" Listen to him speaking; look at the most beautiful Englishwoman WALKING--in no country on earth are there more beautiful doves and swans; finally, listen to them singing! But I ask too much.
Page 124
The most varied experience teaches it what are the qualities to which it principally owes the fact.
Page 128
"One can only truly esteem him who does not LOOK OUT FOR himself.
Page 133
Occasionally, too, the waking call comes too late--the chance which gives "permission" to take action--when their best youth, and strength for action have been used up in sitting still; and how many a one, just as he "sprang up," has found with horror that his limbs are benumbed and his spirits are now too heavy! "It is too late," he has said to himself--and has become self-distrustful and henceforth for ever useless.
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