Götzen-Dämmerung

By Friedrich Nietzsche

Page 55

ungeheure Spannung im Innern
entlud sich dann in furchtbarer und rücksichtsloser Feindschaft nach
Aussen: die Stadtgemeinden zerfleischten sich unter einander, damit
die Stadtbürger jeder einzelnen vor sich selber Ruhe fänden. Man hatte
es nöthig, stark zu sein: die Gefahr war in der Nähe -, sie lauerte
überall. Die prachtvoll geschmeidige Leiblichkeit, der verwegene
Realismus und Immoralismus, der dem Hellenen eignet, ist eine Noth,
nicht eine "Natur" gewesen. Er folgte erst, er war nicht von Anfang an
da. Und mit Festen und Künsten wollte man auch nichts Andres als sich
obenauf fühlen, sich obenauf zeigen: es sind Mittel, sich selber
zu verherrlichen, unter Umständen vor sich Furcht zu machen... Die
Griechen auf deutsche Manier nach ihren Philosophen beurtheilen, etwa
die Biedermännerei der sokratischen Schulen zu Aufschlüssen darüber
benutzen, was im Grunde hellenisch sei!... Die Philosophen sind ja die
décadents des Griechenthums, die Gegenbewegung gegen den alten, den
vornehmen Geschmack (- gegen den agonalen Instinkt, gegen die Polis,
gegen den Werth der Rasse, gegen die Autorität des Herkommens).
Die sokratischen Tugenden wurden gepredigt, weil sie den Griechen
abhanden gekommen waren: reizbar, furchtsam, unbeständig, Komödianten
allesammt, hatten sie ein paar Gründe zu viel, sich Moral predigen zu
lassen. Nicht, dass es Etwas geholfen hätte: aber grosse Worte und
Attitüden stehen décadents so gut...


4.

Ich war der erste, der, zum Verständniss des älteren, des noch reichen
und selbst überströmenden hellenischen Instinkts, jenes wundervolle
Phänomen ernst nahm, das den Namen des Dionysos trägt: es ist einzig
erklärbar aus einem Zuviel von Kraft. Wer den Griechen nachgeht,
wie jener tiefste Kenner ihrer Cultur, der heute lebt, wie Jakob
Burckhardt in Basel, der wusste sofort, dass damit Etwas gethan sei:
Burckhardt fügte seiner "Cultur der Griechen" einen eignen Abschnitt
über das genannte Phänomen ein. Will man den Gegensatz, so sehe man
die beinahe erheiternde Instinkt-Armuth der deutschen Philologen,
wenn sie in die Nähe des Dionysischen kommen. Der berühmte Lobeck
zumal, der mit der ehrwürdigen Sicherheit eines zwischen Büchern
ausgetrockneten Wurms in diese Welt geheimnissvoller Zustände
hineinkroch und sich überredete, damit wissenschaftlich zu sein, dass
er bis zum Ekel leichtfertig und kindisch war, - Lobeck hat mit allem
Aufwande von Gelehrsamkeit zu verstehn gegeben, eigentlich habe es mit
allen diesen Curiositäten Nichts auf sich. In der That möchten die
Priester den Theilhabern an solchen Orgien einiges nicht Werthlose
mitgetheilt haben, zum Beispiel, dass der Wein zur Lust anrege, dass
der Mensch unter Umständen von Früchten lebe, dass die Pflanzen im
Frühjahr aufblühn, im Herbst verwelken. Was jenen so befremdlichen
Reichthum an Riten, Symbolen und Mythen orgiastischen Ursprungs
angeht, von dem die antike Welt ganz wörtlich überwuchert ist, so
findet Lobeck an ihm einen Anlass, noch um einen Grad geistreicher zu
werden. "Die Griechen,

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 7
I am opposed to this statement, nay, I do not believe it; and if, in the impossibility of knowledge, one is permitted to wish, so do I wish from my.
Page 17
10.
Page 18
Attention again should be paid to the almost benevolent _nuances_ which, for instance, the Greek nobility imports into all the words by which it distinguishes the common people from itself; note how continuously a kind of pity, care, and consideration imparts its honeyed _flavour_, until at last almost all the words which are applied to the vulgar man survive finally as expressions for "unhappy," "worthy of pity" (compare δειλο, δείλαιος, πονηρός, μοχθηρός]; the latter two names really denoting the vulgar man as labour-slave and beast of burden)--and how, conversely, "bad," "low," "unhappy" have never ceased to ring in the Greek ear with a tone in which "unhappy" is the predominant note: this is a heritage of the old noble aristocratic morality, which remains true to itself even in contempt (let philologists remember the sense in which á½€Î¹Î¶Ï ÏÏŒÏ‚, ἄνολβος, τλήμων, Î´Ï ÏƒÏ„Ï Ï‡Îµá¿‘Î½, Î¾Ï Î¼Ï†Î¿ÏÎ¬ used to be employed).
Page 19
" What respect for his enemies is found, forsooth, in an aristocratic man--and such a reverence is already a bridge to love! He insists on having his enemy to himself as his distinction.
Page 34
The past, the past with all its length, depth, and hardness, wafts to us its breath, and bubbles up in us again, when we become "serious.
Page 46
In what sphere up to the present has the whole administration of law, the actual need of law, found its earthly home? Perchance in the sphere of the reacting man? Not for a minute: rather in that of the active, strong, spontaneous, aggressive man? I deliberately defy the above-mentioned agitator (who himself makes this self-confession, "the creed of revenge has run through all my works and endeavours like the red thread of Justice"), and say, that judged historically law in the world represents the very war _against_ the reactive feelings, the very war waged on those feelings by the powers of activity and aggression, which devote some of their strength to damming and keeping within bounds this effervescence of hysterical reactivity, and to forcing it to some compromise.
Page 52
In particular, let us not underestimate the extent to which, by the very sight of the judicial and executive procedure, the wrong-doer is himself prevented from feeling that his deed, the character of his act, is _intrinsically_ reprehensible: for he sees clearly the same kind of acts practised in the service of justice, and then called good, and practised with a good conscience; acts such as espionage, trickery, bribery, trapping, the whole intriguing and insidious art of the policeman and the informer--the whole system, in fact, manifested in the different kinds of punishment (a system not excused by passion, but based on principle), of robbing, oppressing, insulting, imprisoning, racking, murdering.
Page 53
Evil-doers have throughout thousands of years felt when overtaken by punishment _exactly like Spinoza_, on the subject of their "offence": "here is something which went wrong contrary to my anticipation," not "I ought not to have done this.
Page 57
19.
Page 74
In this connection it is quite possible that their predominant intellectualism had first to curb an unruly and irritable pride, or an insolent sensualism, or that it had all its work cut out to maintain its wish for the "desert" against perhaps an inclination to luxury and dilettantism, or similarly against an extravagant liberality of heart and hand.
Page 75
He shuns every glaring light: therefore.
Page 81
"What is the meaning of all seriousness?" This even more radical question is perchance already on the tip of our tongue: a question, fairly, for physiologists, but which we for the time being skip.
Page 86
The _sick_ are the great danger of man, _not_ the evil, _not_ the "beasts of prey.
Page 89
And now we have and hold with both our hands the essence of the ascetic priest.
Page 91
But his herdsman, the ascetic priest, says to him, "Quite so, my sheep, it must be the fault of some one; but thou thyself art that some one, it is all the fault of thyself alone--_it is the fault of thyself alone against thyself_": that is bold enough, false enough, but one thing is at least attained; thereby, as I have said, the course of resentment is--_diverted_.
Page 95
"--An absolutely Indian conception, as much Brahmanist as Buddhist.
Page 107
Oh, what does all science not cover to-day? How much, at any rate, does it not try to cover? The diligence of our best scholars, their senseless industry, their burning the candle of their brain at both ends--their very mastery in their handiwork--how often is the real meaning of all that to prevent themselves continuing to see a certain thing? Science as a self-anæsthetic: _do you know that_? You wound them--every one who consorts with scholars experiences this--you wound them sometimes to the quick through just a harmless word; when you think you are paying them a compliment you embitter them beyond all bounds, simply because you didn't have the _finesse_ to infer the real kind of customers you had to tackle, the _sufferer_ kind (who won't own up even to themselves what they really are), the dazed and unconscious kind who have only one fear--_coming to consciousness_.
Page 118
How the European has established colonies is explained by his nature, which resembles that of a beast of prey.
Page 121
Thus Rubens portrayed the nobility of his age; but only according to their vague conception of taste, not according to his own measure of beauty on the whole, therefore, against his own taste.
Page 124
again lead to the breeding of manly virtues, because men will live in continual danger.