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

By Friedrich Nietzsche

Page 180

as possible_," the shout at first becomes
louder than ever,--but soon the opposition cry also breaks forth, with
so much greater force: "_as little State as possible._"


was, like every organising political power, exclusive and distrustful
of the growth of culture; its powerful fundamental impulse seemed
almost solely to have a paralysing and obstructive effect thereon.
It did not want to let any history or any becoming have a place in
culture; the education laid down in the State laws was meant to
be obligatory on all generations to keep them at _one_ stage of
development. Plato also, later on, did not desire it to be otherwise
in his ideal State. _In spite of_ the polis culture developed itself
in this manner; indirectly to be sure, and against its will, the polis
furnished assistance because the ambition of individuals therein was
stimulated to the utmost, so that, having once found the path of
intellectual development, they followed it to its farthest extremity.
On the other hand, appeal should not be made to the panegyric of
Pericles, for it is only a great optimistic dream about the alleged
necessary connection between the Polis and Athenian culture;
immediately before the night fell over Athens the plague and the
breakdown of tradition, Thucydides makes this culture flash up once
more like of the evil day that had preceded.


industry, interchange of books and letters, the universality of
all higher culture, the rapid changing of locality and landscape,
and the present nomadic life of all who are not landowners,--these
circumstances necessarily bring with them a weakening, and finally
a destruction of nationalities, at least of European nationalities;
so that, in consequence of perpetual crossings, there must arise
out of them all a mixed race, that of the European man. At present
the isolation of nations, through the rise of _national_ enmities,
consciously or unconsciously counteracts this tendency; but
nevertheless the process of fusing advances slowly, in spite of those
occasional counter-currents. This artificial nationalism is, however,
as dangerous as was artificial Catholicism, for it is essentially
an un natural condition of extremity and martial la which has been
proclaimed by the few over the many, and requires artifice, lying,
and force maintain its reputation. It is not the interests the many
(of the peoples), as they probably say, but it is first of all the
interests of certain princely dynasties, and then of certain commercial
and social classes, which impel to this nationalism; once we have
recognised this fact, we should just fearlessly style ourselves _good

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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 5
For the German sees you acting as a moral and law-abiding Christian at home, and as an unscrupulous and Machiavellian conqueror abroad; and if he refrains from the reproach of hypocrisy, with which the more stupid continentals invariably charge you, he will certainly call you a "British muddlehead.
Page 9
They thus both preach a life of danger, in opposition to that of pleasure, of comfort, of happiness, and they do not only preach this noble life, they also act it: for both have with equal determination staked even their lives on the fulfilment of their ideal.
Page 13
All was good to Nietzsche that tended to elevate man; all was bad that kept man stationary or sent him backwards.
Page 15
The friendship which grew between them was of that rare order in which neither can tell who influences the other more.
Page 32
Page 33
For does not David Strauss himself advise us to exercise such caution, in the following profound passage, the general tone of which leads us to think of the Founder of Christianity rather than of our particular author? (p.
Page 36
He saw something gruesome among them--a misshapen figure, decked with tapes and jaundiced paper, out of whose mouth a ticket hung, on which "Lessing" was written.
Page 45
The pessimist philosopher fails to perceive that he, above all, declares his own thought, which declares the world to be bad, as bad also; but if the thought which declares the world to be bad is a bad thought, then it follows naturally that the world is good.
Page 53
However painfully this unanimity may strike the true friend of German culture, it is his duty to be unrelenting in his explanation of it as a phenomenon, and not to shrink from making this explanation public.
Page 61
How indigently and feebly this emergency-belief presents itself to us! We shiver at the sight of it.
Page 64
The walk through the first chapters--that is to say, through the theological catacombs with all their gloominess and their involved and baroque embellishments--was also no more than an æsthetic expedient in order to throw into greater relief the purity, clearness, and common sense of the chapter "What is our Conception of the Universe?" For, immediately after that walk in the gloaming and that peep into the wilderness of Irrationalism, we step into a hall with a skylight to it.
Page 94
consecration! The greatest of all torments harassing him, the conflicting beliefs and opinions among men, the unreliability of these beliefs and opinions, and the unequal character of men's abilities--all these things make him hanker after art.
Page 96
Man can no longer make his misery known unto others by means of language; hence he cannot really express himself any longer.
Page 97
Let us regard this as _one_ of Wagner's answers to the question, What does music mean in our time? for he has a second.
Page 110
These means were ever within his reach: everything that moved him deeply he desired and could also produce; at.
Page 121
Wagner thus forced language back to a more primeval stage in its development a stage at which it was almost free of the abstract element, and was still poetry, imagery, and feeling; the fearlessness with which Wagner undertook this formidable mission shows how imperatively he was led by the spirit of poetry, as one who must follow whithersoever his phantom leader may direct him.
Page 133
In his writings he is always the sufferer, because a temporary and insuperable destiny deprives him of his own and the correct way of conveying his thoughts--that is to say, in the form of apocalyptic and triumphant examples.
Page 136
And the possibility of any generation's ever belonging to him is something which he who disbelieves in Wagner can never be made to admit.
Page 137
rather-- Soar aloft in daring flight Out of sight of thine own years! In thy mirror, gleaming bright, Glimpse of distant dawn appears.
Page 138
from its presence; they are the language of nature--_reinstated_ even in mankind; they stand for what I have already termed correct feeling as opposed to the incorrect feeling that reigns to-day.