Jenseits von Gut und Böse

By Friedrich Nietzsche

Page 107

Europäer der Zukunft
vorwegzunehmen: nur mit ihren Vordergründen, oder in schwächeren
Stunden, etwa im Alter, gehörten sie zu den "Vaterländern", - sie
ruhten sich nur von sich selber aus, wenn sie "Patrioten" wurden. Ich
denke an Menschen wie Napoleon, Goethe, Beethoven, Stendhal, Heinrich
Heine, Schopenhauer: man verarge mir es nicht, wenn ich auch Richard
Wagner zu ihnen rechne, über den man sich nicht durch seine eignen
Missverständnisse verführen lassen darf, - Genies seiner Art haben
selten das Recht, sich selbst zu verstehen. Noch weniger freilich
durch den ungesitteten Lärm, mit dem man sich jetzt in Frankreich
gegen Richard Wagner sperrt und wehrt: - die Thatsache bleibt
nichtsdestoweniger bestehen, dass die französische Spät-Romantik der
Vierziger Jahre und Richard Wagner auf das Engste und Innigste zu
einander, gehören. Sie sind sich in allen Höhen und Tiefen ihrer
Bedürfnisse verwandt, grundverwandt: Europa ist es, das Eine Europa,
dessen Seele sich durch ihre vielfältige und ungestüme Kunst hinaus,
hinauf drängt und sehnt - wohin? in ein neues Licht? nach einer neuen
Sonne? Aber wer möchte genau aussprechen, was alle diese Meister neuer
Sprachmittel nicht deutlich auszusprechen wussten? Gewiss ist, dass
der gleiche Sturm und Drang sie quälte, dass sie auf gleiche Weise
suchten, diese letzten grossen Suchenden! Allesammt beherrscht von
der Litteratur bis in ihre Augen und Ohren - die ersten Künstler
von weltlitterarischer Bildung - meistens sogar selber Schreibende,
Dichtende, Vermittler und Vermischer der Künste und der Sinne (Wagner
gehört als Musiker unter die Maler, als Dichter unter die Musiker,
als Künstler überhaupt unter die Schauspieler); allesammt Fanatiker
des Ausdrucks "um jeden Preis" - ich hebe Delacroix hervor, den
Nächstverwandten Wagner's -, allesammt grosse Entdecker im Reiche
des Erhabenen, auch des Hässlichen und Grässlichen, noch grössere
Entdecker im Effekte, in der Schaustellung, in der Kunst der
Schauläden, allesammt Talente weit über ihr Genie hinaus -, Virtuosen
durch und durch, mit unheimlichen Zugängen zu Allem, was verführt,
lockt, zwingt, umwirft, geborene Feinde der Logik und der geraden
Linien, begehrlich nach dem Fremden, dem Exotischen, dem Ungeheuren,
dem Krummen, dem Sich-Widersprechenden; als Menschen Tantalusse des
Willens, heraufgekommene Plebejer, welche sich im Leben und Schaffen
eines vornehmen tempo, eines lento unfähig wussten, - man denke zum
Beispiel an Balzac - zügellose Arbeiter, beinahe Selbst-Zerstörer
durch Arbeit; Antinomisten und Aufrührer in den Sitten, Ehrgeizige und
Unersättliche ohne Gleichgewicht und Genuss; allesammt zuletzt an dem
christlichen Kreuze zerbrechend und niedersinkend (und das mit Fug
und Recht: denn wer von ihnen wäre tief und ursprünglich genug
zu einer Philosophie des Antichrist gewesen? -) im Ganzen eine
verwegen-wagende, prachtvoll-gewaltsame, hochfliegende und hoch
emporreissende Art höherer Menschen, welche ihrem Jahrhundert - und es
ist das Jahrhundert der Menge! - den Begriff "höherer Mensch" erst zu
lehren hatte

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Text Comparison with The Joyful Wisdom

Page 9
We now know something too well, we men of knowledge: oh, how well we are now learning to forget and _not_ know, as artists! And as to our future, we are not likely to be found again in the tracks of those Egyptian youths who at night make the temples unsafe, embrace statues, and would fain unveil, uncover, and put in clear light, everything which for good reasons is kept concealed.
Page 49
It is a question how a person is accustomed to _season_ his life; it is a matter of taste whether a person would rather have the slow or the sudden, the safe or the dangerous and daring increase of power,—he seeks this or that seasoning always according to his temperament.
Page 57
But one is accustomed to overlook the fact that the old national energy and national passion, which acquired a magnificent splendour in war and in the tourney, has now transferred itself into innumerable private passions, and has merely become less visible; indeed in periods of "corruption" the quantity and quality of the expended energy of a people is probably greater than ever, and the individual spends it lavishly, to such an extent as could not be done formerly—he was not then rich enough to do so! And thus it is precisely in times of "effeminacy" that tragedy runs at large in and out of doors, it is then that ardent love and ardent hatred are born, and the flame of knowledge flashes heavenward in full blaze.
Page 85
78.
Page 89
logic requires; hence, the little dose of irrationality in all French _esprit_.
Page 100
_—What one sees at the contact of civilized peoples with barbarians,—namely, that the lower civilization regularly accepts in the first place the vices, weaknesses, and excesses of the higher; then, from that point onward, feels the influence of a charm; and finally, by means of the appropriated vices and weaknesses, also allows something of the valuable influence of the higher culture to leaven it:—one can also see this close at hand and without journeys to barbarian peoples, to be sure, somewhat refined and spiritualised, and not so readily.
Page 118
In the end the great question might still remain open: whether we could _do without_ sickness, even for the development of our virtue, and whether our thirst for knowledge and self-knowledge would not especially need the sickly soul as well as the sound one; in short, whether the mere will to health is not a prejudice, a cowardice, and perhaps an instance of the subtlest barbarism and unprogressiveness.
Page 119
When, trained in this Christian school of scepticism, we now read the moral books of the ancients, for example those of Seneca and Epictetus, we feel a pleasurable superiority, and are full of secret insight and penetration,—it seems to us as if a child talked before an old man, or a pretty, gushing girl before La Rochefoucauld:—we know better what virtue is! After all, however, we have applied the same scepticism to all _religious_ states and processes, such as sin, repentance, grace, sanctification, &c.
Page 145
225.
Page 168
Perhaps religion may have been the peculiar means for enabling individual men to enjoy but once the entire self-satisfaction of a God and all his self-redeeming power.
Page 191
All these, however, are so rarely united at the same time that I.
Page 192
The Greeks indeed prayed: "Twice and thrice, everything beautiful!" Ah, they had their good reason to call on the Gods, for ungodly actuality does not furnish us with the beautiful at all, or only does so once! I mean to say that the world is overfull of beautiful things, but it is nevertheless poor, very poor, in beautiful moments, and in the unveiling of those beautiful things.
Page 204
_—The struggle against the church is most certainly (among other things—for it has a manifold significance) the struggle of the more ordinary, cheerful, confiding, superficial natures against the rule of the graver, profounder, more.
Page 206
The people regard such sacrificed, silent, serious men of "faith" as "_wise_," that is to say, as men who have become sages, as "reliable" in relation to their own unreliability.
Page 207
_Morality dresses up the European_—let us acknowledge it!—in more distinguished, more important, more conspicuous guise—in "divine" guise— 353.
Page 217
_—We Europeans find ourselves in view of an immense world of ruins, where some things still tower aloft, while other objects stand mouldering and dismal, where most things however already lie on the ground, picturesque enough—where were there ever finer ruins?—overgrown with weeds, large and small.
Page 226
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Page 231
I recognised—who knows from what personal experiences?—the philosophical pessimism of the nineteenth century as the symptom of a higher power of thought, a more daring courage and a more triumphant _plenitude_ of life than had been characteristic of the eighteenth century, the age of Hume, Kant, Condillac, and the sensualists: so that the tragic view of things seemed to me the peculiar _luxury_ of our culture, its most precious, noble, and dangerous mode of prodigality; but nevertheless, in view of its overflowing wealth, a _justifiable_ luxury.
Page 235
For example, that which makes the pedantic Englishman, Herbert Spencer, so enthusiastic in his way, and impels him to draw a line of hope, a horizon of desirability, the final reconciliation of "egoism and altruism" of which he dreams,—that almost causes nausea to people like us:—a humanity with such Spencerian perspectives as ultimate perspectives would seem to us deserving of contempt, of extermination! But the _fact_ that something has to be taken by him as his highest hope, which is regarded, and may well be regarded, by others merely as a distasteful possibility, is a note of interrogation which Spencer could not have foreseen.
Page 247
What doth me to these woods entice? The chance to give some thief a trouncing? A saw, an image? Ha, in a trice My rhyme is on it, swiftly pouncing! All things that creep or crawl the poet Weaves in his word-loom cunningly.