On the Future of our Educational Institutions

By Friedrich Nietzsche

Page 13

the first place, you are mistaken concerning the main point; for
we are not here to fight a duel at all; but rather to practise
pistol-shooting. Secondly, you do not appear to know how a real duel
is conducted;--do you suppose that we should have faced each other in
this lonely spot, like two highwaymen, without seconds or doctors,
etc. etc.? Thirdly, with regard to the question of duelling, we each
have our own opinions, and do not require to be waylaid and surprised
by the sort of instruction you may feel disposed to give us."

This reply, which was certainly not polite, made a bad impression upon
the old man. At first, when he heard that we were not about to fight a
duel, he surveyed us more kindly: but when we reached the last passage
of our speech, he seemed so vexed that he growled. When, however, we
began to speak of our point of view, he quickly caught hold of his
companion, turned sharply round, and cried to us in bitter tones:
"People should not have points of view, but thoughts!" And then his
companion added: "Be respectful when a man such as this even makes
mistakes!"

Meanwhile, my friend, who had reloaded, fired a shot at the pentagram,
after having cried: "Look out!" This sudden report behind his back
made the old man savage; once more he turned round and looked sourly
at my friend, after which he said to his companion in a feeble voice:
"What shall we do? These young men will be the death of me with their
firing."--"You should know," said the younger man, turning to us,
"that your noisy pastimes amount, as it happens on this occasion, to
an attempt upon the life of philosophy. You observe this venerable
man,--he is in a position to beg you to desist from firing here. And
when such a man begs----" "Well, his request is generally granted,"
the old man interjected, surveying us sternly.

As a matter of fact, we did not know what to make of the whole matter;
we could not understand what our noisy pastimes could have in common
with philosophy; nor could we see why, out of regard for polite
scruples, we should abandon our shooting-range, and at this moment we
may have appeared somewhat undecided and perturbed. The companion
noticing our momentary discomfiture, proceeded to explain the matter
to us.

"We are compelled," he said, "to linger in this immediate
neighbourhood for an hour or so; we have a rendezvous here. An eminent
friend of this eminent man is to meet us here this evening; and

Last Page Next Page

Text Comparison with We Philologists Complete Works of Friedrich Nietzsche, Volume 8

Page 0
KENNEDY * * * * * T.
Page 1
" The danger of modern "values" to true culture may be readily gathered from a perusal of aphorisms that follow: and, if these aphorisms enable even one scholar in a hundred to enter more thoroughly into the spirit of a great past they will not have been penned in vain.
Page 2
" 2 On inquiring into the origin of the philologist I find: 1.
Page 3
But how otherwise are philologists to be produced? The imitation of antiquity: is not this a principle which has been refuted by this time? The flight from actuality to the ancients: does not this tend to falsify our conception of antiquity? 5 We are still behindhand in one type of contemplation: to understand how the greatest productions of the intellect have a dreadful and evil background .
Page 4
The stages of this undervaluation are .
Page 5
How strange! The manner in which they live shows that they think very little of themselves: they merely esteem themselves in so far as they waste their energy on trifles (whether these be mean or frivolous desires, or the trashy concerns of their everyday calling).
Page 7
so how can we be a final aim? But why not? In most instances, however, we do not wish to be this.
Page 8
When antiquity suddenly comes upon us in our youth, it appears to us to be composed of innumerable trivialities; in particular we believe ourselves to be above its ethics.
Page 13
Moreover, all historical deduction is very limited and unsafe, natural science should be preferred.
Page 16
I am merely what they have made me.
Page 17
When a great work of art is exhibited there is always some one who not.
Page 20
simplicity! This may be seen by a reference to Leopardi, who is perhaps the greatest stylist of the century.
Page 26
Think of Pindar, &c.
Page 27
The blessings of labour! _Nugari_ was the Roman name for all the exertions and aspirations of the Greeks.
Page 28
g.
Page 31
144 The naive character of the Greeks observed by the Egyptians.
Page 32
151 With the advent of Christianity a religion attained the mastery which corresponded to a pre-Greek condition of mankind: belief in witchcraft in connection with all and everything, bloody sacrifices, superstitious fear of demoniacal punishments, despair in one's self, ecstatic brooding and hallucination, man's self become the arena of good and evil spirits and their struggles.
Page 33
what amount of rationality can we expect to find arising out of these other veiled and blind existences as they work chaotically with and in opposition to each other? And it is especially naive when Hellwald, the author of a history of culture, warns us away from all "ideals," simply because history has killed them off one after the other.
Page 36
165 The connection between humanism and religious rationalism was emphasised as a Saxonian trait by Kochly: the type of this philologist is Gottfried Hermann.
Page 37
participants appear to be less attractive than ever .