Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 43

its foundation, it is the
mortal hatred of the sexes. Have you heard my reply to the question
how a woman can be cured, "saved" in fact?--Give her a child! A woman
needs children, man is always only a means, thus spake Zarathustra.
"The emancipation of women,"--this is the instinctive hatred of
physiologically botched--that is to say, barren--women for those of
their sisters who are well constituted: the fight against "man" is
always only a means, a pretext, a piece of strategy. By trying to rise
to "Woman _per se_," to "Higher Woman," to the "Ideal Woman," all they
wish to do is to lower the general level of women's rank: and there are
no more certain means to this end than university education, trousers,
and the rights of voting cattle. Truth to tell, the emancipated are
the anarchists in the "eternally feminine" world, the physiological
mishaps, the most deep-rooted instinct of whom is revenge. A whole
species of the most malicious "idealism"--which, by the bye, also
manifests itself in men, in Henrik Ibsen for instance, that typical
old maid--whose object is to poison the clean conscience, the natural
spirit, of sexual love.... And in order to leave no doubt in your minds
in regard to my opinion, which, on this matter, is as honest as it
is severe, I will reveal to you one more clause out of my moral code
against vice--with the word "vice" I combat every kind of! opposition
to Nature, or, if you prefer fine words, idealism. The clause reads:
"Preaching of chastity is a public incitement to unnatural practices.
All depreciation of the sexual life, all the sullying of it by means
of the concept 'impure,' is the essential crime against Life--is the
essential crime against the Holy Spirit of Life."

In order to give you some idea of myself as a psychologist, let me
take this curious piece of psychological analysis out of the book
_Beyond Good and Evil,_ in which it appears. I forbid, by the bye, any
guessing as to whom I am describing in this passage. "The genius of
the heart, as that great anchorite possesses it, the divine tempter
and born Pied Piper of consciences, whose voice knows how to sink into
the inmost depths of every soul, who neither utters a word nor casts a
glance, in which some seductive motive or trick does not lie: a part
of whose masterliness is that he understands the art of seeming--not
what he is, but that which will place a fresh constraint upon his
followers to press ever more closely upon him, to follow him ever

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Text Comparison with Thoughts out of Season, Part I

Page 6
language towards you? Has there not always been among the few thinking heads in Germany a silent consent and an open contempt for you and your ways; the sort of contempt you yourselves have for the even more Anglo-Saxon culture of the Americans? I candidly confess that in my more German moments I have felt and still feel as the German philosophers do; but I have also my European turns and moods, and then I try to understand you and even excuse you, and take your part against earnest and thinking Germany.
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.
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It therefore speaks with gravity, affects to apostrophise the German People, and issues complete works, after the manner of the classics; nor does it shrink from proclaiming in those journals which are open to it some few of its adherents as new German classical writers and model authors.
Page 27
How could it have been possible for a type like that of the Culture-Philistine to develop? and even granting its development, how was it able to rise to the powerful Position of supreme judge concerning all questions of German culture? How could this have been possible, seeing that a whole procession of grand and heroic figures has already filed past us, whose every movement, the expression of whose every feature, whose questioning voice and burning eye betrayed the one fact, that they were seekers, and that they sought that which the Culture-Philistine had long fancied he had found--to wit, a genuine original German culture? Is there a soil--thus they seemed to ask--a soil that is pure enough, unhandselled enough, of sufficient virgin sanctity, to allow the mind of Germany to build its house upon it? Questioning thus, they wandered through the wilderness, and the woods of wretched ages and narrow conditions, and as seekers they disappeared from our vision; one of them, at an advanced age, was even able to say, in the name of all: "For half a century my life has been hard and bitter enough; I have allowed myself no rest, but have ever striven, sought and done, to the best and to the utmost of my ability.
Page 40
"Have pity on the exceptional man!" Goethe cries to us; "for it was his lot to live in such a wretched age that his life was one long polemical effort.
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admission of the Doorkeeper of the New Faith to the sanctum of music.
Page 52
But it is just at the point where the natural scientist resigns that Strauss, to put it in his own words, "reacts religiously," and leaves the scientific and scholarly standpoint in order to proceed along less honest lines of his own.
Page 60
crowd have learned to ask six consecutive times for the Master's Philistine sleeping-mixture? If, without further ado, we here assumed that the Straussian confession-book had triumphed over public opinion and had been acclaimed and welcomed as conqueror, its author might call our attention to the fact that the multitudinous criticisms of his work in the various public organs are not of an altogether unanimous or even favourable character, and that he therefore felt it incumbent upon him to defend himself against some of the more malicious, impudent, and provoking of these newspaper pugilists by means of a postscript.
Page 65
And now, having shown that he is neither a scientist nor a strictly correct and systematic scholar, for the first time we approach the question: Is Strauss a capable writer? Perhaps the task he set himself was not so much to scare people away from the old faith as to captivate them by a picturesque and graceful description of what life would be with the new.
Page 72
Now, the notion which the Culture-Philistine has of a classic and standard author speaks eloquently for his pseudo-culture--he who only shows his strength by opposing a really artistic and severe style, and who, thanks to the persistence of his opposition, finally arrives at a certain uniformity of expression, which again almost appears to possess unity of genuine style.
Page 81
Being dawdlers themselves, and insisting upon slowness as a principle, they are very naturally vexed by one who strides rapidly ahead, and they wonder how on earth he does it.
Page 89
For the exceptional character of such conduct to be appreciated fully, it should be compared with that of Goethe,-- he who, as a student and as a sage, resembled nothing so much as a huge river-basin, which does not pour all its water into the sea, but spends as much of it on its way there, and at its various twists and turns, as it ultimately disgorges at its mouth.
Page 90
The moment his constructive powers direct him, history becomes yielding clay in his hands.
Page 99
For this joy is thoroughly impersonal and general: it is the wild rejoicing of humanity, anent the hidden relationship and progress of all that is human.
Page 106
If, therefore, it loots all the treasures of bygone wit and wisdom, and struts about in this richest of rich garments, it only proves its sinister consciousness of its own vulgarity in so doing; for it does not don this garb for warmth, but merely in order to mystify its surroundings.
Page 107
For they do not want to be enlightened, but dazzled.
Page 108
He will see how everything necessarily contributes to the welfare and benefit of talent and a nature foreordained, however severe the trials may be through which it may have to pass.
Page 119
But, in any case, would not complete annihilation be better than the wretched existing state of affairs? Not very long afterwards, he was a political exile in dire distress.
Page 120
come to terms with himself, to think of the nature of the world in dramatic actions, and to philosophise in music; what desires he still possessed turned in the direction of the latest philosophical views.
Page 144
And now ask yourselves, ye generation of to-day, Was all this composed for you? Have ye the courage to point up to the stars of the whole of this heavenly dome of beauty and goodness and to say, This is our life, that Wagner has transferred to a place beneath the stars? Where are the men among you who are able to interpret the divine image of Wotan in the light of their own lives, and who can become ever greater while, like him, ye retreat? Who among you would renounce power, knowing and having learned that power is evil? Where are they who like Brunhilda abandon their knowledge to love, and finally rob their lives of the highest wisdom, "afflicted love, deepest sorrow, opened my eyes"? and where are the free and fearless, developing and blossoming in innocent egoism? and where are the Siegfrieds, among you? He who questions thus and does so in vain, will find himself compelled to look around him for signs of the future; and should his eye, on reaching an unknown distance, espy just that "people" which his own generation can read out of the signs contained in Wagnerian art, he will then also understand what Wagner will mean to this people--something that he cannot be to all of us, namely, not the prophet of the future, as perhaps he would fain appear to us, but the interpreter and clarifier of the past.