On the Future of our Educational Institutions

By Friedrich Nietzsche

Page 12

to the lofty trees at our feet, we were unable
to catch a glimpse of the valley of the Rhine below. The peacefulness
of the spot seemed only to intensify the loudness of our
pistol-shots--and I had scarcely fired my second barrel at the
pentagram when I felt some one lay hold of my arm and noticed that my
friend had also some one beside him who had interrupted his loading.

Turning sharply on my heels I found myself face to face with an
astonished old gentleman, and felt what must have been a very powerful
dog make a lunge at my back. My friend had been approached by a
somewhat younger man than I had; but before we could give expression
to our surprise the older of the two interlopers burst forth in the
following threatening and heated strain: "No! no!" he called to us,
"no duels must be fought here, but least of all must you young
students fight one. Away with these pistols and compose yourselves. Be
reconciled, shake hands! What?--and are you the salt of the earth,
the intelligence of the future, the seed of our hopes--and are you
not even able to emancipate yourselves from the insane code of honour
and its violent regulations? I will not cast any aspersions on your
hearts, but your heads certainly do you no credit. You, whose youth is
watched over by the wisdom of Greece and Rome, and whose youthful
spirits, at the cost of enormous pains, have been flooded with the
light of the sages and heroes of antiquity,--can you not refrain from
making the code of knightly honour--that is to say, the code of folly
and brutality--the guiding principle of your conduct?--Examine it
rationally once and for all, and reduce it to plain terms; lay its
pitiable narrowness bare, and let it be the touchstone, not of your
hearts but of your minds. If you do not regret it then, it will merely
show that your head is not fitted for work in a sphere where great
gifts of discrimination are needful in order to burst the bonds of
prejudice, and where a well-balanced understanding is necessary for
the purpose of distinguishing right from wrong, even when the
difference between them lies deeply hidden and is not, as in this
case, so ridiculously obvious. In that case, therefore, my lads, try
to go through life in some other honourable manner; join the army or
learn a handicraft that pays its way."

To this rough, though admittedly just, flood of eloquence, we replied
with some irritation, interrupting each other continually in so doing:

Last Page Next Page

Text Comparison with Beyond Good and Evil

Page 11
It is thus, in effect, that method ordains, which must be essentially economy of principles.
Page 15
Page 28
The question is ultimately whether we really recognize the will as OPERATING, whether we believe in the causality of the will; if we do so--and fundamentally our belief IN THIS is just our belief in causality itself--we MUST make the attempt to posit hypothetically the causality of the will as the only causality.
Page 39
Why Atheism nowadays? "The father" in God is thoroughly refuted; equally so "the judge," "the rewarder.
Page 49
Page 50
Pharisaism is not a deterioration of the good man; a considerable part of it is rather an essential condition of being good.
Page 56
"No one desires to injure himself, hence all evil is done unwittingly.
Page 58
" It is difficult and painful for the ear to listen to anything new; we hear strange music badly.
Page 64
Finally, under very peaceful circumstances, there is always less opportunity and necessity for training the feelings to severity and rigour, and now every form of severity, even in justice, begins to disturb the conscience, a lofty and rigorous nobleness and self-responsibility almost offends, and awakens distrust, "the lamb," and still more "the sheep," wins respect.
Page 67
To teach man the future of humanity as his WILL, as depending on human will, and to make preparation for vast hazardous enterprises and collective attempts in rearing and educating, in order thereby to put an end to the frightful rule of folly and chance which has hitherto gone by the name of "history" (the folly of the "greatest number" is only its last form)--for that purpose a new type of philosopher and commander will some time or other be needed, at the very idea of which everything that has existed in the way of occult, terrible, and benevolent beings might look pale and dwarfed.
Page 69
Let it but be acknowledged to what an extent our modern world diverges from the whole style of the world of Heraclitus, Plato, Empedocles, and whatever else all the royal and magnificent anchorites of the spirit were called, and with what justice an honest man of science MAY feel himself of a better family and origin, in view of such representatives of philosophy, who, owing to the fashion of the present day, are just as much aloft as they are down below--in Germany, for instance, the two lions of Berlin, the anarchist Eugen Duhring and the amalgamist Eduard von Hartmann.
Page 71
" Wisdom: that seems to the populace to be a kind of flight, a means and artifice for withdrawing successfully from a bad game; but the GENUINE philosopher--does it not seem so to US, my friends?--lives "unphilosophically" and "unwisely," above all, IMPRUDENTLY, and feels the obligation and burden of a hundred attempts and temptations of life--he risks HIMSELF constantly, he plays THIS bad game.
Page 76
That unscrupulous enthusiast for big, handsome grenadiers (who, as King of Prussia, brought into being a military and skeptical genius--and therewith, in reality, the new and now triumphantly emerged type of German), the problematic, crazy father of Frederick the Great, had on one point the very knack and lucky grasp of the genius: he knew what was then lacking in Germany, the want of which was a hundred times more alarming and serious than any lack of culture and social form--his ill-will to the young Frederick resulted from the anxiety of a profound instinct.
Page 85
Page 95
For what must these clumsy attempts of feminine scientificality and self-exposure.
Page 109
And similarly, among the gifted nations, there are those on whom the woman's problem of pregnancy has devolved, and the secret task of forming, maturing, and perfecting--the Greeks, for instance, were a nation of this kind, and so are the French; and others which have to fructify and become the cause of new modes of life--like the Jews, the Romans, and, in all modesty be it asked: like the Germans?--nations tortured and enraptured by unknown fevers and irresistibly forced out of themselves, amorous and longing for foreign races (for such as "let themselves be fructified"), and withal imperious, like everything conscious of being full of generative force, and consequently empowered "by the grace of God.
Page 118
When, for instance, an aristocracy like that of France at the beginning of the Revolution, flung away its privileges with sublime disgust and sacrificed itself to an excess of its moral sentiments, it was corruption:--it was really only the closing act of the corruption which had existed for centuries, by virtue of which that aristocracy had abdicated step by step its lordly prerogatives and lowered itself to a FUNCTION of royalty (in the end even to its decoration and parade-dress).
Page 121
" The noble and brave who think thus are the furthest removed from the morality which sees precisely in sympathy, or in acting for the good of others, or in DESINTERESSEMENT, the characteristic of the moral; faith in oneself, pride in oneself, a radical enmity and irony towards "selflessness," belong as definitely to noble morality, as do a careless scorn and precaution in presence of sympathy and the "warm heart.
Page 131
Alas, he who knows the heart finds out how poor, helpless, pretentious, and blundering even the best and deepest love is--he finds that it rather DESTROYS than saves!--It is possible that under the holy fable and travesty of the life of Jesus there is hidden one of the most painful cases of the martyrdom of KNOWLEDGE ABOUT LOVE: the martyrdom of the most innocent and most craving heart, that never had enough of any human love, that DEMANDED love, that demanded inexorably and frantically to be loved and nothing else, with terrible outbursts against those who refused him their love; the story of a poor soul insatiated and insatiable in love, that had to invent hell to send thither those who WOULD NOT love him--and that at.
Page 137
From this point of view there is perhaps much more in the conception of "art" than is generally believed.