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

By Friedrich Nietzsche

Page 138

the help of painting we
should make it quite clear to ourselves what idealising means. The
painter requires that the spectator should not observe too closely or
too sharply, he forces him back to a certain distance from whence
to make his observations; he is obliged to take for granted a fixed
distance of the spectator from the picture,--he must even suppose an
equally certain amount of sharpness of eye in his spectator; in such
things he must on no account waver. Every one, therefore, who desires
to idealise his life must not look at it too closely, and must always
keep his gaze at a certain distance. This was a trick that Goethe, for
instance, understood.


280.

AGGRAVATION AS RELIEF, AND _VICE VERSA._--Much that makes life more
difficult in certain grades of mankind serves to lighten it in a
higher grade, because such people have become familiar with greater
aggravations of life. The contrary also happens; for instance, religion
has a double face, according to whether a man looks up to it to relieve
him of his burden and need, or looks down upon it as-upon fetters laid
on him to prevent him from soaring too high into the air.


281.

THE HIGHER CULTURE IS NECESSARILY MISUNDERSTOOD.--He who has strung his
instrument with only two strings, like the scholars who, besides the
_instinct of knowledge_ possess only an acquired _religious_ instinct,
does not understand people who can play upon more strings. It lies
in the nature of the higher, _many-stringed_ culture that it should
always be falsely interpreted by the lower; an example of this is when
art appears as a disguised form of the religious. People who are only
religious understand even science as a searching after the religious
sentiment, just as deaf mutes do not know what music is, unless it be
visible movement.


282.

LAMENTATION.--It is, perhaps, the advantages of our epoch that bring
with them a backward movement and an occasional undervaluing of the
_vita contemplativa._ But it must be acknowledged that our time is
poor in the matter of great moralists, that Pascal, Epictetus, Seneca,
and Plutarch are now but little read, that work and industry--formerly
in the following of the great goddess Health--sometimes appear to
rage like a disease. Because time to think and tranquillity in
thought are lacking, we no longer ponder over different views, but
content ourselves with hating them. With the enormous acceleration of
life, mind and eye grow accustomed to a partial and false sight and
judgment, and all people are like travellers whose only acquaintance
with countries and nations is derived from the railway. An independent
and cautious attitude of knowledge

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Text Comparison with Thoughts Out of Season, Part II

Page 12
Whole tracts of it are forgotten and despised; they flow away like a dark unbroken river, with only.
Page 20
Men become at last more careless and accommodating in external matters, and the considerable cleft between substance and form is widened; until they have no longer any feeling for barbarism, if only their memories be kept continually titillated, and there flow a constant stream of new things to be known, that can be neatly packed up in the cupboards of their memory.
Page 24
To return to the first point: the modern man suffers from a weakened personality.
Page 32
It is a presumption that takes a curious form if adopted by the historian as a dogma.
Page 38
We moderns also run through art galleries and hear concerts in the same way as the young man runs through history.
Page 40
They only require to take themselves less seriously to be able to open their little kingdom successfully to popular curiosity.
Page 49
And I fervently believe he is right.
Page 54
they were accustomed to stand outside the "world," and cared little for the "process of the Christian Idea.
Page 55
He is never enthusiastic, but blinks his eyes, and understands how to look for his own profit or his party's in the profit or loss of somebody else.
Page 60
.
Page 76
If the latter, the truth that we amass here does.
Page 77
Schopenhauer knew that one must guess the painter in order to understand the picture.
Page 89
" Such a heroic life, with its full "mortification"-- corresponds very little to the paltry ideas of the people who talk most about it, and make festivals in memory of great men, in the belief that a great man is great in the sense that they are small, either through exercise of his gifts to please himself or by a blind mechanical obedience to this inner force; so that the man who does not possess the gift or feel the compulsion has the same right to be small as the other to be great.
Page 91
It is always his misfortune to be led to strive after something which he cannot attain by any.
Page 94
It is something to be able to raise our heads but for a moment and see the stream in which we are sunk so deep.
Page 106
If I speak, lastly, of the "impulse towards justice" as a further motive of the savant, I may be answered that this noble impulse, being metaphysical in its nature, is too indistinguishable from the rest, and really incomprehensible to mortal mind; and so I leave the thirteenth heading with the.
Page 113
His father was neither an official nor a savant; he travelled much abroad with his son,--a great help to one who must know men rather than books, and worship truth before the state.
Page 116
essay on University philosophy.
Page 122
The state has never any concern with truth, but only with the truth useful to it, or rather, with anything that is useful to it, be it truth, half-truth, or error.
Page 124
The dignity of philosophy may rise in proportion as the submission to public opinion and the danger to liberty increase; it was at its highest during the convulsions marking the fall of the Roman Republic, and in the time of the Empire, when the names of both philosophy and history became _ingrata principibus nomina_.