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

By Friedrich Nietzsche

Page 137

regard it as impossible for him to end
this contradiction by the destruction of one and complete liberation of
the other power, there would therefore remain nothing for him to do
but to erect around himself such a large edifice of culture that those
two powers might both dwell within it, although at different ends,
whilst between them there dwelt reconciling, intermediary powers, with
predominant strength to quell, in case of need, the rising conflict.
But such an edifice of culture in the single individual will bear a
great resemblance to the culture of entire periods, and will afford
consecutive analogical teaching concerning it. For wherever the great
architecture of culture manifested itself it was its mission to compel
opposing powers to agree, by means of an overwhelming accumulation of
other less unbearable powers, without thereby oppressing and fettering
them.


277.

HAPPINESS AND CULTURE.--We are moved at the sight of our childhood's
surroundings,--the arbour, the church with its graves, the pond and
the wood,--all this we see again with pain. We are seized with pity
for ourselves; for what have we not passed through since then! And
everything here is so silent, so eternal, only we are so changed, so
moved; we even find a few human beings, on whom Time has sharpened his
teeth no more than on an oak tree,--peasants, fishermen, woodmen--they
are unchanged. Emotion and self-pity at the sight of lower culture is
the sign of higher culture; from which the conclusion may be drawn that
happiness has certainly not been increased by it. Whoever wishes to
reap happiness and comfort in life should always avoid higher culture.


278.

THE SIMILE OF THE DANCE.--It must now be regarded as a decisive sign of
great culture if some one possesses sufficient strength and flexibility
to be as pure and strict in discernment as, in other moments, to be
capable of giving poetry, religion, and metaphysics a hundred paces'
start and then feeling their force and beauty. Such a position amid
two such different demands is very difficult, for science urges the
absolute supremacy of its methods, and if this insistence is not
yielded to, there arises the other danger of a weak wavering between
different impulses. Meanwhile, to cast a glance, in simile at least, on
a solution of this difficulty, it may be remembered that _dancing_ is
not the same as a dull reeling to and fro between different impulses.
High culture will resemble a bold dance,--wherefore, as has been said,
there is need of much strength and suppleness.


279.

OF THE RELIEVING OF LIFE.--A primary way of lightening life is the
idealisation of all its occurrences; and with

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Text Comparison with Thoughts Out of Season, Part II

Page 0
With Nietzsche, the historical sense became a "malady from which men suffer," the world-process an illusion, evolutionary theories a subtle excuse for inactivity.
Page 14
There is much harm wrought by wrong and thoughtless planting: the critic without the need, the antiquary without piety, the knower of the great deed who cannot be the doer of it, are plants that have grown to weeds, they are torn from their native soil and therefore degenerate.
Page 19
No generation has seen such a panoramic comedy as is shown by the "science of universal evolution," history; that shows it with the dangerous audacity of its motto--"Fiat veritas, pereat vita.
Page 28
The most astonishing works may be created; the swarm of historical neuters will always be in their place, ready to consider the authors through their long telescopes.
Page 33
Instead of the quiet gaze of the artist that is lit by an inward flame, we have an affectation of tranquillity; just as a cold detachment may mask a lack of moral feeling.
Page 42
The deep and serious contemplation of the unworthiness of all past action, of the world ripe for judgment, has been whittled down to the sceptical consciousness that it is anyhow a good thing to know all that has happened, as it is too late to do anything better.
Page 49
to combat the excess of historical culture than Hartmann's parody of the world's history? If we wished to express in the fewest words what Hartmann really has to tell us from his mephitic tripod of unconscious irony, it would be something like this: our time could only remain as it is, if men should become thoroughly sick of this existence.
Page 50
.
Page 57
But only he who is not quite drowned in it can feel that; only youth can feel it, because it still has the instinct of nature, that is the first to be broken by that education.
Page 60
It knows the magic herbs and simples for the malady of history, and the excess of it.
Page 76
But it is only in noble and active spirits who could never rest in doubt that the shattering despair of truth itself could take the place of doubt.
Page 77
" In this way must Schopenhauer's philosophy always be interpreted; as an individualist philosophy, starting from the single man, in his own nature,.
Page 79
" For genius evermore yearns after holiness as it sees further and more clearly from its watch-tower than other men, deep into the reconciliation of Thought and Being, the kingdom of peace and the denial of the will, and up to that other shore, of which the Indians speak.
Page 83
Every philosophy that believes the problem of existence to be shelved, or even solved, by a political event, is a sham philosophy.
Page 89
But "gift" and "compulsion" are contemptible words, mere means of escape from an inner voice, a slander on him who has listened to the voice--the great man; he least of all will allow himself to be given or compelled to anything: for he knows as well as any smaller man how easily life can be taken and how soft the bed whereon he might lie if he went the pleasant and conventional way with himself and his fellow-creatures: all the regulations of mankind are turned to the end that the intense feeling of life may be lost in continual distractions.
Page 91
It is as though the beholder of these things began to wake, and it had only been the clouds of a passing dream that had been weaving about him.
Page 98
Culture demands from him not only that inner experience, not only the criticism of the outer world surrounding him, but action too to crown them all, the fight for culture against the influences and conventions and institutions where he cannot.
Page 107
Any one with observation can see that he is in his essence and by his origin unproductive, and has a natural hatred of the productive; and thus there is an endless feud between the genius and the savant in idea and practice.
Page 119
They are the heirs and successors of those slip-shod thinkers whose crazy heads Schopenhauer struck at: their childish natures and dwarfish frames remind one of the Indian proverb: "men are born according to their deeds, deaf, dumb, misshapen.
Page 124
Philosophy is not much regarded now, and we may well ask why no great soldier or statesman has taken it up; and the answer is that a thin phantom has met him under the name of philosophy, the cautious wisdom of the learned professor; and philosophy has soon come to seem ridiculous to him.