Jenseits von Gut und Böse

By Friedrich Nietzsche

Page 88

Probleme, das wir sind, - richtiger, zur grossen
Dummheit, die wir sind, zu unserem geistigen Fatum, zum Unbelehrbaren
ganz "da unten". - Auf diese reichliche Artigkeit hin, wie ich sie
eben gegen mich selbst begangen habe, wird es mir vielleicht eher
schon gestattet sein, über das "Weib an sich" einige Wahrheiten
herauszusagen: gesetzt, dass man es von vornherein nunmehr weiss, wie
sehr es eben nur - meine Wahrheiten sind. -


232.

Das Weib will selbständig werden: und dazu fängt es an, die Männer
über das "Weib an sich" aufzuklären - das gehört zu den schlimmsten
Fortschritten der allgemeinen Verhässlichung Europa's. Denn was
müssen diese plumpen Versuche der weiblichen Wissenschaftlichkeit und
Selbst-Entblössung Alles an's Licht bringen! Das Weib hat so viel
Grund zur Scham; im Weibe ist so viel Pedantisches, Oberflächliches,
Schulmeisterliches, Kleinlich-Anmaassliches, Kleinlich-Zügelloses
und -Unbescheidenes versteckt - man studire nur seinen Verkehr mit
Kindern! -, das im Grunde bisher durch die Furcht vor dem Manne
am besten zurückgedrängt und gebändigt wurde. Wehe, wenn erst das
"Ewig-Langweilige am Weibe" - es ist reich daran! - sich hervorwagen
darf! wenn es seine Klugheit und Kunst, die der Anmuth, des Spielens,
Sorgen-Wegscheuchens, Erleichterns und Leicht-Nehmens, wenn es
seine feine Anstelligkeit zu angenehmen Begierden gründlich und
grundsätzlich zu verlernen beginnt! Es werden schon jetzt weibliche
Stimmen laut, welche, beim heiligen Aristophanes! Schrecken machen, es
wird mit medizinischer Deutlichkeit gedroht, was zuerst und zuletzt
das Weib vom Manne will. Ist es nicht vom schlechtesten Geschmacke,
wenn das Weib sich dergestalt anschickt, wissenschaftlich zu werden?
Bisher war glücklicher Weise das Aufklären Männer-Sache, Männer-Gabe
- man blieb damit "unter sich"; und man darf sich zuletzt, bei
Allem, was Weiber über "das Weib" schreiben, ein gutes Misstrauen
vorbehalten, ob das Weib über sich selbst eigentlich Aufklärung will
- und wollen kann Wenn ein Weib damit nicht einen neuen Putz für sich
sucht - ich denke doch, das Sich-Putzen gehört zum Ewig-Weiblichen? -
nun, so will es vor sich Furcht erregen: - es will damit vielleicht
Herrschaft. Aber es will nicht Wahrheit: was liegt dem Weibe an
Wahrheit! Nichts ist von Anbeginn an dem Weibe fremder, widriger,
feindlicher als Wahrheit, - seine grosse Kunst ist die Lüge, seine
höchste Angelegenheit ist der Schein und die Schönheit. Gestehen wir
es, wir Männer: wir ehren und lieben gerade diese Kunst und diesen
Instinkt am Weibe: wir, die wir es schwer haben und uns gerne zu
unsrer Erleichterung zu Wesen gesellen, unter deren Händen, Blicken
und zarten Thorheiten uns unser Ernst, unsre Schwere und Tiefe beinahe
wie eine Thorheit erscheint. Zuletzt stelle ich die Frage: hat jemals
ein Weib selber schon einem Weibskopfe Tiefe, einem Weibsherzen
Gerechtigkeit zugestanden? Und ist es nicht wahr, dass, im Grossen
gerechnet,

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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 8
But the younger doctor has turned the tables upon their accusers, and has openly reproached his Nazarene colleagues with the Immorality of endangering life itself, he has clearly demonstrated to the world that their trustful and believing patient was shrinking beneath their very fingers, he has candidly foretold these Christian quacks that one day they would be in the position of the quack skin-specialist at the fair, who, as a proof of his medical skill, used to show to the peasants around him the skin of a completely cured patient of his.
Page 10
What a pity he did not know all this! What a shower of splendid additional sarcasms he would have poured over those flat-nosed Franks, had he known what I know now, that it is the eternal way of the Christian to be a rebel, and that just as he has once rebelled against us, he has never ceased pestering and rebelling against any one else either of his own or any other creed.
Page 37
Strauss strongly resented the action of one of his opponents who happened to refer to his reverence for Lessing.
Page 42
A corpse is a pleasant thought for a worm, and a worm is a dreadful thought for every living creature.
Page 49
He shows us that although Chance would be an unreasonable ruler, yet necessity, or the enchainment of causes in the world, is Reason itself.
Page 52
As a matter of fact, this union of impudence and weakness, of daring words and cowardly concessions, this cautious deliberation as to which sentences will or will not impress the Philistine or smooth him down the right way, this lack of character and power masquerading as character and power, this meagre wisdom in the guise of omniscience,--these are the features in this book which I detest.
Page 53
Strauss himself gave out that he did not intend his profession of faith to be merely a reference-book for learned and cultured people; but here let us abide by the fact that it was first and foremost a work appealing to his colleagues, and was ostensibly a mirror in which they were to see their own way of living faithfully reflected.
Page 63
and educated men as his most probable audience, experience ought certainly to have told him that whereas one can shoot such men down with the heavy guns of scientific proof, but cannot make them surrender, they may be got to capitulate all the more quickly before "lightly equipped" measures of seduction.
Page 67
"He has therefore achieved his aim.
Page 73
The reason why this test fails with Strauss's German is not owing to the fact that it is more Teutonic than theirs, but because his is distorted and illogical, whereas theirs is lofty and simple.
Page 82
His works contain almost a complete series of the.
Page 90
In the person of Wagner I recognise one of these anti-Alexanders: he rivets and locks together all that is isolated, weak, or in any way defective; if I may be allowed to use a medical expression, he has an _astringent_ power.
Page 93
Nevertheless, it demands silence of us as long as it keeps us in view; for art does not serve the purposes of war, but is merely with us to improve our hours of respite, before and during the course of the contest,--to improve those few moments when, looking back, yet dreaming of the future, we seem to understand the symbolical, and are carried away into a refreshing reverie when fatigue overtakes us.
Page 100
" Neither hunger nor satiety is to be noticed here, but a dead-and-alive game is played--with the semblance of each, a game invented by the idle desire to produce an effect and to deceive others.
Page 102
The science of government, of race, of commerce, and of jurisprudence, all have that _preparatorily apologetic_ character now; yea, it even seems as though the small amount of intellect which still remains active to-day, and is not used up by the great mechanism of gain and power, has as its.
Page 120
And every one whose innermost soul has a presentiment of this, every one unto whom the yoke of tragic deception concerning the aim of life, the distortion and shattering of intentions, renunciation and purification through love, are not unknown things, must be conscious of a vague reminiscence of Wagner's own heroic life, in the masterpieces with which the great man now presents us.
Page 121
If, therefore, the heroes and gods of mythical dramas, as understood by Wagner, were to express themselves plainly in words, there would be a danger (inasmuch as the language of words might tend to awaken the theoretical side in us) of our finding ourselves transported from the world of myth to the world of ideas, and the result would be not only that we should fail to understand with greater ease, but that we should probably not understand at all.
Page 122
Whoever reads two such poems as Tristan and the Meistersingers consecutively will be just as astonished and doubtful in regard to the language as to the music; for he will wonder how it could have been possible for a creative spirit to dominate so perfectly two worlds as different in form, colour, and arrangement, as in soul.
Page 134
"Concerning the Art of Conducting," "Concerning Actors and Singers," "State and Religion," silence all contradiction, and, like sacred reliquaries, impose upon all who approach them a calm, earnest, and reverential regard.
Page 140
heavenly dome of beauty and goodness and to say, This is our life, that Wagner has transferred to a place beneath the stars? Where are the men among you who are able to interpret the divine image of Wotan in the light of their own lives, and who can become ever greater while, like him, ye retreat? Who among you would renounce power, knowing and having learned that power is evil? Where are they who like Brunhilda abandon their knowledge to love, and finally rob their lives of the highest wisdom, "afflicted love, deepest sorrow, opened my eyes"? and where are the free and fearless, developing and blossoming in innocent egoism? and where are the Siegfrieds, among you? He who questions thus and does so in vain, will find himself compelled to look around him for signs of the future; and should his eye, on reaching an unknown distance, espy just that "people" which his own generation can read out of the signs contained in Wagnerian art, he will then also understand _what Wagner will mean to this people_--something that he cannot be to all of us, namely, not the prophet of the future, as perhaps he would fain appear to us, but the interpreter and clarifier of the past.