Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 59

of this book. Where does its author seek that
new morning, that delicate red, as yet undiscovered, with which another
day--ah! a whole series of days, a whole world of new days!--will
begin? In the _Transvaluation of all Values,_ in an emancipation from
all moral values, in a saying of yea, and in an attitude of trust, to
all that which hitherto has been forbidden, despised, and damned. This
yea-saying book projects its light, its love, its tenderness, over all
evil things, it restores to them their soul, their clear conscience,
and their superior right and privilege to exist on earth. Morality is
not assailed, it simply ceases to be considered. This book closes with
the word "or?"--it is the only book which closes with an "or?".


My life-task is to prepare for humanity one supreme moment in which it
can come to its senses, a Great Noon in which it will turn its gaze
backwards and forwards, in which it will step from under the yoke
of accident and of priests, and for the first time set the question
of the Why and Wherefore of humanity as a whole--this life-task
naturally follows out of the conviction that mankind does _not_ get
on the right road of its own accord, that it is by no means divinely
ruled, but rather that it is precisely under the cover of its most
holy valuations that the instinct of negation, of corruption, and of
degeneration has held such a seductive sway. The question concerning
the origin of moral valuations is therefore a matter of the highest
importance to me because it determines the future of mankind. The
demand made upon us to believe that everything is really in the best
hands, that a certain book, the Bible, gives us the definite and
comforting assurance that there is a Providence that wisely rules the
fate of man,--when translated back into reality amounts simply to this,
namely, the will to stifle the truth which maintains the reverse of
all this, which is that hitherto man has been in the _worst possible_
hands, and that he has been governed by the physiologically botched,
the men of cunning and burning revengefulness, and the so-called
"saints"--those slanderers of the world and traducers of humanity.
The definite proof of the fact that the priest (including the priest
in disguise, the philosopher) has become master, not only within a
certain limited religious community, but everywhere, and that the
morality of decadence, the will to nonentity, has become morality
_per se,_ is to be found in this: that altruism is now an absolute
value, and egoism is regarded

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Text Comparison with On the Future of our Educational Institutions

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because it has the strongest and mightiest of all allies in nature herself; and in this respect it were well did we not forget that scores of the very first principles of our modern educational methods are thoroughly artificial, and that the most fatal weaknesses of the present day are to be ascribed to this artificiality.
Page 22
"For centuries it has been an understood thing that one alluded to scholars alone when.
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You are altogether right, save in your despair.
Page 28
"Instead of that purely practical method of instruction by which the teacher accustoms his pupils to severe self-discipline in their own language, we find everywhere the rudiments of a historico-scholastic method of teaching the mother-tongue: that is to say, people deal with it as if it were a dead language and as if the present and future were under no obligations to it whatsoever.
Page 29
Now, one has only to read the titles of the compositions set in a large number of public schools to be convinced that probably the large majority of pupils have to suffer their whole lives, through no fault of their own, owing to this premature demand for personal work--for the unripe procreation of thoughts.
Page 34
Our 'elegant' writers, as their style shows, have never learnt 'walking' in this sense, and in our public schools, as our other writers show, no one learns walking either.
Page 36
In regard to all ancient authors he is rather inclined to speak after the manner of the aesthete, Hermann Grimm, who, on one occasion, at the end of a tortuous essay on the Venus of Milo, asks himself: 'What does this goddess's form mean to me? Of what use are the thoughts she suggests to me? Orestes and OEdipus, Iphigenia and Antigone, what have they in common with my heart?'--No, my dear public school boy, the Venus of Milo does not concern you in any way, and concerns your teacher just as little--and that is the misfortune, that is the secret of the modern public school.
Page 39
What we should hope for the future is that schools may draw the real school of culture into this struggle, and kindle the flame of enthusiasm in the younger generation, more particularly in public schools, for that which is truly German; and in this way so-called classical education will resume its natural place and recover its one possible starting-point.
Page 41
Just think of the innumerable crowd of teachers, who, in all good faith, have assimilated the system of education which has prevailed up to the present, that they may cheerfully and without over-much deliberation carry it further on.
Page 42
Such a large number of higher educational establishments are now to be found everywhere that far more teachers will continue to be required for them than the nature of even a highly-gifted people can produce; and thus an inordinate stream of undesirables flows into these institutions, who, however, by their preponderating numbers and their instinct of 'similis simile gaudet' gradually come to determine the nature of these institutions.
Page 43
The education of the masses cannot, therefore, be our aim; but rather the education of a few picked men for great and lasting works.
Page 46
What a deep breath he draws when he succeeds in raising yet another dark corner of antiquity to the level of his own intelligence!--when, for example, he discovers in Pythagoras a colleague who is as enthusiastic as himself in arguing about politics.
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If you wish to guide a young man on the path of true culture, beware of interrupting his naive, confident, and, as it were, immediate and personal.
Page 58
* I must now, ladies and gentlemen, convey to you the impressions experienced by my friend and myself as we eagerly listened to this conversation, which we heard distinctly in our hiding-place.
Page 67
I have no doubt, either, that they took the first bold steps in the wonderful and stirring times of the Reformation, and that afterwards, in the era which gave birth to Schiller and Goethe, there was again a growing demand for culture, like the first protuberance of that wing spoken of by Plato in the _Phaedrus_, which, at every contact with the beautiful, bears the soul aloft into the upper regions, the habitations of the gods.
Page 69
The reports of the first, second, and third shots sounded sharply in the stillness; and then the philosopher.
Page 78
His condition is undignified, even dreadful: he keeps between the two extremes of work at high pressure and a state of melancholy enervation.
Page 81
He suddenly saw, with horror-struck, wide-open eyes, the non-German barbarism, hiding itself in the guise of all kinds of scholasticism; he suddenly discovered that his own leaderless comrades were abandoned to a repulsive kind of youthful intoxication.