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

By Friedrich Nietzsche

Page 159

(which every man and
every party possess), and pouncing upon them: for which purpose their
dagger-pointed intelligence is of good service (whilst men, hesitating
at the sight of wounds, are often generously and conciliatorily
inclined).


415.

LOVE.--The love idolatry which women practise is fundamentally and
originally an intelligent device, inasmuch as they increase their
power by all the idealisings of love and exhibit themselves as so much
the more desirable in the eyes of men. But by being accustomed for
centuries to this exaggerated appreciation of love, it has come to pass
that they have been caught in their own net and have forgotten the
origin of the device. They themselves are now still more deceived than
the men, and on that account also suffer more from the disillusionment
which, almost necessarily, enters into the life of every woman--so far,
at any rate, as she has sufficient imagination and intelligence to be
able to be deceived and undeceived.


416.

THE EMANCIPATION OF WOMEN.--Can women be at all just, when they are
so accustomed to love and to be immediately biased for or against?
For that reason they are also less interested in things and more in
individuals: but when they are interested in things they immediately
become their partisans, and thereby spoil their pure, innocent effect.
Thus there arises a danger, by no means small, in entrusting politics
and certain portions of science to them (history, for instance). For
what is rarer than a woman who really knows what science is? Indeed the
best of them cherish in their breasts a secret scorn for science, as if
they were somehow superior to it. Perhaps all this can be changed in
time; but meanwhile it is so.


417.

THE INSPIRATION IN WOMEN'S JUDGMENTS.--The sudden decisions, for
or against, which women are in the habit of making, the flashing
illumination of personal relations caused by their spasmodic
inclinations and aversions,--in short, the proofs of feminine injustice
have been invested with a lustre by men who are in love, as if all
women had inspirations of wisdom, even without the Delphic cauldron and
the laurel wreaths; and their utterances are interpreted and duly set
forth as Sibylline oracles for long afterwards. When one considers,
however, that for every person and for every cause something can be
said in favour of it but equally also something against it, that
things are not only two-sided, but also three and four-sided, it is
almost difficult to be entirely at fault in such sudden decisions;
indeed, it might be said that the nature of things has been so arranged
that women should always carry their point.[2]


418.

BEING LOVED.--As one of every

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Text Comparison with Thoughts out of Season, Part I David Strauss, the Confessor and the Writer - Richard Wagner in Bayreuth.

Page 3
First of all, of course, there stands in the way the terrible abuse which Nietzsche has poured upon the heads of the innocent Britishers.
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I am alluding to a man whose politics you used to consider and whose writings you even now consider as fantastic, but who, like another fantast of his race, may possess the wonderful gift of resurrection, and come again to life amongst you--to Benjamin Disraeli.
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This is the reason why they both speak so violently, why they both attack with such bitter fervour the utilitarian and materialistic attitude of English Science, why they both so ironically brush aside the airy and fantastic ideals of German Philosophy--this is why they both loudly declare (to use Disraeli's words) "that we are the slaves of false knowledge; that our memories are filled with ideas that have no origin in truth; that we believe what our fathers credited, who were convinced without a cause; that we study human nature in a charnel house, and, like the nations of the East, pay divine honours to the maniac and the.
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all his life, he was really fighting Christianity, the Protestant Form of which is at the root of British Liberalism and Individualism to this very day.
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" David Strauss, in a letter to a friend, soon after the publication.
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It expatiated upon the rationalism of all reality, and thus ingratiated itself with the Culture-Philistine, who also loves neat twists and flourishes, and who, above all, considers himself real, and regards his reality as the standard of reason for the world.
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Indeed, a lapse of this sort occurred but a short while ago, to a well-known æsthete of the Hegelian school of reasoning.
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Now, what the nice thinker will require to know, above all else, is the kind of faith which happens to be compatible with natures of the Straussian order, and what it is they have "half dreamily conjured up" (p.
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He no longer craved the honours of the thinker, however; all he wanted to be was a new believer, and he is proud of his new belief.
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But would anybody believe that it might equally be a sign of something wanting? In any case, only those could believe this who mistake the grotesque for the genial, and the formless for the sublime--is not that so, you dandling favourite of the Graces? We envy no one the edifying moments he may have, either in the stillness of his little private room or in a new heaven specially fitted out for him; but of all possible pleasures of this order, that of Strauss's is surely one of the most wonderful, for he is even edified by a little holocaust.
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been quite alike, and that the ascent of man from the lowest species of animals to the exalted height of the Culture-Philistine depended upon the law of individual distinctness, he still sees no difficulty in declaring exactly the reverse in his law: "Behave thyself as though there were no such things as individual distinctions.
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For, as we have already maintained, our Culture-Philistine is somewhat of a coward, even in his strongest sympathies; hence Strauss, who can boast of a trifle more courage than he, becomes his leader, notwithstanding the fact that even Straussian pluck has its very definite limits.
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From which it follows that David Strauss is to them a classical author.
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If now the strains of our German masters' music burst upon a mass of mankind sick to this extent, what is really the meaning of these strains? Only _correct feeling_, the enemy of all convention, of all artificial estrangement and misunderstandings between man and man: this music signifies a return to nature, and at the same time a purification and remodelling of it; for the need of such a return took shape in the souls of the most loving of men, and, _through their art, nature transformed into love makes its voice heard_.
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Now there is but one kind of seriousness left in the modern mind, and it is limited to the news brought by the newspaper and the telegraph.
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If he succeeded, if he were ever able to address men from out his enfranchised soul and by means of his emancipated art, he would then find himself exposed to the greatest of dangers and involved in the most appalling of struggles.
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But it is just this contradiction which is the miraculous fact in the soul of the dithyrambic dramatist, and if his nature can be understood at all, surely it must be here.
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Nobody had understood his question.
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Precisely owing to the fact that he.
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Even at the very beginning we know we are watching a host of cross currents dominated by one great violent stream; and though at first this stream moves unsteadily over hidden reefs, and the torrent.