Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

By Friedrich Nietzsche

Page 127

national
life is so rich.


256.

ACTION AND NOT KNOWLEDGE EXERCISED BY SCIENCE.--The value of strictly
pursuing science for a time does not lie precisely in its results,
for these, in proportion to the ocean of what is worth knowing, are
but an infinitesimally small drop. But it gives an additional energy,
decisiveness, and toughness of endurance; it teaches how to attain an
_aim suitably._ In so far it is very valuable, with a view to all that
is done later on, to have once been a scientific man.


257.

THE YOUTHFUL CHARM OF SCIENCE.--The search for truth still retains
the charm of being in strong contrast to gray and now tiresome error;
but this charm is gradually disappearing. It is true we still live in
the youthful age of science and are accustomed to follow truth as a
lovely girl; but how will it be when one day she becomes an elderly,
ill-tempered looking woman? In almost all sciences the fundamental
knowledge is either found in earliest times or is still being sought;
what a different attraction this exerts compared to that time when
everything essential has been found and there only remains for the
seeker a scanty gleaning (which sensation may be learnt in several
historical disciplines).


258.

THE STATUE OF HUMANITY.--The genius of culture fares as did Cellini
when his statue of Perseus was being cast; the molten mass threatened
to run short, but it _had_ to suffice, so he flung in his plates and
dishes, and whatever else his hands fell upon. In the same way genius
flings in errors, vices, hopes, ravings, and other things of baser as
well as of nobler metal, for the statue of humanity must emerge and be
finished; what does it matter if commoner material is used here and
there?


259.

A MALE CULTURE.--The Greek culture of the classic age is a male
culture. As far as women are concerned, Pericles expresses everything
in the funeral speech: "They are best when they are as little spoken
of as possible amongst men." The erotic relation of men to youths
was the necessary and sole preparation, to a degree unattainable to
our comprehension, of all manly education (pretty much as for a long
time all higher education of women was only attainable through love
and marriage). All idealism of the strength of the Greek nature threw
itself into that relation, and it is probable that never since have
young men been treated so attentively, so lovingly, so entirely with
a view to their welfare (_virtus_) as in the fifth and sixth centuries
B.C.--according to the beautiful saying of Hölderlin: "_denn liebend
giebt der Sterbliche vom Besten."_[3]

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 0
"Truth and Falsity," and "The Greek Woman" are probably the two essays which will prove most attractive to the average reader.
Page 14
_ At present let us take no account of his abolishing even marriage, in order to carry out this demand fully, and of his substituting solemn nuptials arranged by order of the State, between the bravest men and the noblest women, for the attainment of beautiful offspring.
Page 20
That, which we call _feeling,_ is with regard to this Will already permeated and saturated with conscious and unconscious conceptions and is therefore no longer directly the object of music; it is unthinkable then that these feelings should be able to create music out of themselves.
Page 27
And now they see one another; and these Apollonian and Dionysean caricatures, this _par nobile fratrum,_ embrace one another! [1] A reference to Goethe's ballad, The Minstrel, st.
Page 29
The names of Orpheus, of Musæus, and their cults indicate to what consequences the uninterrupted sight of a world of warfare and cruelty led--to the loathing of existence, to the conception of this existence as a punishment to be borne to the end, to the belief in the identity of existence and indebtedness.
Page 33
_ There where the modern suspects weakness of the work of art, the Hellene seeks the source of his highest strength! That, which by way of example in Plato is of special artistic importance in his dialogues, is usually the result of an emulation with the art of the orators, of the sophists, of the dramatists of his time, invented deliberately in order that at the end he could say: "Behold, I can also do what my great rivals can; yea I can do it even better than they.
Page 44
If somebody will presuppose a special fatalistic power with respect to such things he may do so and say with Goethe: "Let no one complain about and grumble at things vile and mean, they _are_ the real rulers,--however much this be gainsaid!" In particular they are more powerful than the power of truth.
Page 45
All modern philosophising is limited politically and regulated by the police to learned semblance.
Page 46
The first mentioned reason leaves Thales still in the company of religious and superstitious people, the second however takes him out of this company and shows him to us as a natural philosopher, but by virtue of the third, Thales becomes the first Greek philosopher.
Page 53
For this one world which was left to him,--shielded all round by eternal, unwritten laws, flowing up and down in the brazen beat of rhythm,--shows nowhere persistence, indestructibility, a bulwark in the stream.
Page 55
Only a Greek was able to consider this conception as the fundament of a _Cosmodicy;_ it is Hesiod's good Eris transfigured into the cosmic principle, it is the idea of a contest, an idea held by individual Greeks and by their State, and translated out of the gymnasia and palæstra, out of the artistic agonistics, out of the struggle of the political parties and of the towns into the most general principle, so that the machinery of the universe is.
Page 62
His talents are the most rare, in a certain sense the most unnatural and at the same time exclusive and hostile even toward kindred talents.
Page 70
At that time it was possible for a Greek to flee out of the superabundant reality, as out of a mere delusive schematism of the imaginative faculties--not perhaps like Plato into the land of the eternal ideas, into the workshop of the world-creator, in order to feast the eyes on unblemished, unbreakable primal-forms of things--but into the rigid death-like rest of the coldest and emptiest conception, that of the "Being.
Page 78
,_ knock one another.
Page 82
For motion cannot be conceived without a direction whither and whereupon, therefore only as relation and condition; but a thing is no longer "entitative-in-itself" and "unconditional," if according to its nature it refers necessarily to something existing outside of it.
Page 89
" He treated physical things so devotionally, and with that same mysterious awe, which we feel when standing in front of an antique temple; his doctrine became a species of free-thinking religious exercise, protecting itself through the _odi profanum vulgus et arceo_ and choosing its adherents with precaution out of the highest and noblest society of Athens.
Page 93
With Anaxagoras a dualism.
Page 96
For this intellect is not concerned with any further mission transcending the sphere of human life.
Page 97
Whence, in the wide world, with this state of affairs, arises the impulse to truth? As far as the individual tries to preserve himself against other individuals, in the natural state of things he uses the intellect in most cases only for dissimulation; since, however, man both from necessity and boredom wants to exist socially and gregariously, he must needs make peace and at least endeavour to cause the greatest _bellum omnium contra omnes_ to disappear from his world.
Page 107
That dissembling, that denying of neediness, that splendour of metaphorical notions and especially that directness of dissimulation accompany all utterances of such a life.