Jenseits von Gut und Böse

By Friedrich Nietzsche

Page 93

Glück des Künstlers
an sich selber, dessen er nicht Hehl haben will, sein erstauntes
glückliches Mitwissen um die Meisterschaft seiner hier verwendeten
Mittel, neuer neuerworbener unausgeprobter Kunstmittel, wie er uns zu
verrathen scheint. Alles in Allem keine Schönheit, kein Süden, Nichts
von südlicher feiner Helligkeit des Himmels, Nichts von Grazie, kein
Tanz, kaum ein Wille zur Logik; eine gewisse Plumpheit sogar, die noch
unterstrichen wird, wie als ob der Künstler uns sagen wollte: "sie
gehört zu meiner Absicht"; eine schwerfällige Gewandung, etwas
Willkürlich-Barbarisches und Feierliches, ein Geflirr von gelehrten
und ehrwürdigen Kostbarkeiten und Spitzen; etwas Deutsches, im besten
und schlimmsten Sinn des Wortes, etwas auf deutsche Art Vielfaches,
Unförmliches und Unausschöpfliches; eine gewisse deutsche Mächtigkeit
und Überfülle der Seele, welche keine Furcht hat, sich unter die
Raffinements des Verfalls zu verstecken, - die sich dort vielleicht
erst am wohlsten fühlt; ein rechtes ächtes Wahrzeichen der deutschen
Seele, die zugleich jung und veraltet, übermürbe und überreich noch
an Zukunft ist. Diese Art Musik drückt am besten aus, was ich von den
Deutschen halte: sie sind von Vorgestern und von Übermorgen, - sie
haben noch kein Heute.


241.

Wir "guten Europäer": auch wir haben Stunden, wo wir uns eine
herzhafte Vaterländerei, einen Plumps und Rückfall in alte Lieben und
Engen gestatten - ich gab eben eine Probe davon -, Stunden nationaler
Wallungen, patriotischer Beklemmungen und allerhand anderer
alterthümlicher Gefühls-Überschwemmungen. Schwerfälligere Geister, als
wir sind, mögen mit dem, was sich bei uns auf Stunden beschränkt und
in Stunden zu Ende spielt, erst in längeren Zeiträumen fertig werden,
in halben Jahren die Einen, in halben Menschenleben die Anderen,
je nach der Schnelligkeit und Kraft, mit der sie verdauen und ihre
"Stoffe wechseln". Ja, ich könnte mir dumpfe zögernde Rassen denken,
welche auch in unserm geschwinden Europa halbe Jahrhunderte nöthig
hätten, um solche atavistische Anfälle von Vaterländerei und
Schollenkleberei zu überwinden und wieder zur Vernunft, will sagen
zum "guten Europäerthum" zurückzukehren. Und indem ich über diese
Möglichkeit ausschweife, begegnet mir's, dass ich Ohrenzeuge eines
Gesprächs von zwei alten "Patrioten" werde, - sie hörten beide
offenbar schlecht und sprachen darum um so lauter. "Der hält und weiss
von Philosophie so viel als ein Bauer oder Corpsstudent - sagte der
Eine -: der ist noch unschuldig. Aber was liegt heute daran! Es ist
das Zeitalter der Massen: die liegen vor allem Massenhaften auf dem
Bauche. Und so auch in politicis. Ein Staatsmann, der ihnen einen
neuen Thurm von Babel, irgend ein Ungeheuer von Reich und Macht
aufthürmt, heisst ihnen `gross`: - was liegt daran, dass wir
Vorsichtigeren und Zurückhaltenderen einstweilen noch nicht vom alten
Glauben lassen, es sei allein der grosse Gedanke, der einer That und
Sache Grösse giebt. Gesetzt, ein Staatsmann brächte

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Text Comparison with Thoughts out of Season, Part I

Page 7
Why don't you follow their example, in order not to be unnecessarily embarrassed by it in your enterprises abroad? In this manner you could also reconcile the proper Germans, who invariably act up to their theories, their Christianity, their democratic principles, although, on the other hand, in so doing you would, I quite agree, be most unfaithful to your own traditions, which are of a more democratic character than those of any other European nation.
Page 12
And thirdly, and worst of all, Disraeli never suspected that the French Revolution, which in the same breath he once contemptuously denounced as "the Celtic Rebellion against Semitic laws," was, in spite of its professed attack against religion, really a profoundly Christian, because a democratic and revolutionary movement.
Page 21
" Even supposing that the fight had been between the two cultures, the standard for the value of the victor would still be a very relative one, and, in any case, would certainly not justify such exaggerated triumph or self-glorification.
Page 22
After the startling successes of German culture, it regards itself, not only as approved and sanctioned, but almost as sanctified.
Page 28
This watchword once had some meaning.
Page 30
He then assures his protege that things are to be made more easy for him; that, as a kindred spirit, he will no longer be expected to make sublime masterpieces, but that his work must be one of two kinds--either the imitation of reality to the point of simian mimicry, in idylls or gentle and humorous satires, or the free copying of the best-known and most famous classical works, albeit with shamefast concessions to the taste of the age.
Page 46
Now, as an idea--even that of Strauss's concerning the universe--has no face, if there be any face in the question at all it must be that of the idealist, and the procedure may be subdivided into the following separate actions:--Strauss, in any case, throws Schopenhauer open, whereupon the latter slaps Strauss in the face.
Page 49
" A moral and intellectual nature of this sort might possibly be regarded as courageous; but what still remains to be proved is, whether this courage is natural and inborn, or whether it is not rather acquired and artificial.
Page 51
His business ought rather to have been, to take the phenomena of human goodness, such--for instance--as pity, love, and self-abnegation, which are already to hand, and seriously to explain them and show their relation to his Darwinian first principle.
Page 61
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.
Page 77
It is really a painful sight to see a fine old language, possessed of classical literature, being botched by asses and ignoramuses!" Thus Schopenhauer's holy anger cries out to us, and you cannot say that you have not been warned.
Page 79
This is the confession of an individual; and what can such an one do against a whole world, even supposing his voice were heard everywhere! In order for the last time to use a precious Straussism, his judgment only possesses "that amount of subjective truth which is compatible with a complete lack of objective demonstration"--is not that so, my dear friends? Meanwhile, be of good cheer.
Page 99
world; for there is no more blessed joy than that which consists in knowing what we know--how tragic thought was born again on earth.
Page 100
Man can no longer make his misery known unto others by means of language; hence he cannot really express himself any longer.
Page 102
is not openly exacted by civilised people, there is no greater evidence of this requisite relation of proportions; a striving after the agreeable dissimulation, already referred to, is on the contrary noticeable, though it is never so successful even if it be more eager than in the first instance.
Page 106
the newspaper and the telegraph.
Page 129
To all such interpretations of mood or atmosphere, distinct and particular forms of treatment were necessary: others were established by convention.
Page 137
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 140
But even this unbeliever may at least ask, what kind of generation it will be in which Wagner will recognise his "people," and in.
Page 141
which he will see the type of all those who suffer a common distress, and who wish to escape from it by means of an art common to them all.