On the Future of our Educational Institutions

By Friedrich Nietzsche

Page 21

that his particular degree of knowledge and science may yield him the
greatest possible amount of happiness and pecuniary gain. Every one
must be able to form some sort of estimate of himself; he must know
how much he may reasonably expect from life. The 'bond between
intelligence and property' which this point of view postulates has
almost the force of a moral principle. In this quarter all culture is
loathed which isolates, which sets goals beyond gold and gain, and
which requires time: it is customary to dispose of such eccentric
tendencies in education as systems of 'Higher Egotism,' or of 'Immoral
Culture--Epicureanism.' According to the morality reigning here, the
demands are quite different; what is required above all is 'rapid
education,' so that a money-earning creature may be produced with all
speed; there is even a desire to make this education so thorough that
a creature may be reared that will be able to earn a _great deal_ of
money. Men are allowed only the precise amount of culture which is
compatible with the interests of gain; but that amount, at least, is
expected from them. In short: mankind has a necessary right to
happiness on earth--that is why culture is necessary--but on that
account alone!"

"I must just say something here," said the philosopher. "In the case
of the view you have described so clearly, there arises the great and
awful danger that at some time or other the great masses may overleap
the middle classes and spring headlong into this earthly bliss. That
is what is now called 'the social question.' It might seem to these
masses that education for the greatest number of men was only a means
to the earthly bliss of the few: the 'greatest possible expansion of
education' so enfeebles education that it can no longer confer
privileges or inspire respect. The most general form of culture is
simply barbarism. But I do not wish to interrupt your discussion."

The companion continued: "There are yet other reasons, besides this
beloved economical dogma, for the expansion of education that is being
striven after so valiantly everywhere. In some countries the fear of
religious oppression is so general, and the dread of its results so
marked, that people in all classes of society long for culture and
eagerly absorb those elements of it which are supposed to scatter the
religious instincts. Elsewhere the State, in its turn, strives here
and there for its own preservation, after the greatest possible
expansion of education, because it always feels strong enough to bring
the most determined emancipation, resulting from culture, under its
yoke, and readily approves

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 12
Very tardily--only now--it dawns upon men that they have propagated a monstrous error in their belief in language.
Page 25
So also: an opinion gives happiness, therefore it is the true one, its effect is good, therefore it is itself good and true.
Page 28
To be sure, this requires, as already stated, a good temperament, a fortified, gentle and naturally cheerful soul, a disposition that has no need to be on its guard against its own eccentricities and sudden outbreaks and that in its utterances manifests neither sullenness nor a snarling tone--those familiar,.
Page 29
=--That reflection regarding the human, all-too-human--or as the learned jargon is: psychological observation--is among the means whereby the burden of life can be made lighter, that practice in this art affords presence of mind in difficult situations and entertainment amid a wearisome environment, aye, that maxims may be culled in the thorniest and least pleasing paths of life and invigoration thereby obtained: this much was believed, was known--in former centuries.
Page 32
Moreover: as too serious individuals and nations stand in need of trivial relaxations; as others, too volatile and excitable require onerous, weighty ordeals to render them entirely healthy: should not we, the more intellectual men of this age, which is swept more and more by conflagrations, catch up every cooling and extinguishing appliance we can find that we may always remain as self contained, steady and calm as we are now, and thereby perhaps serve this age as its mirror and self reflector, when the occasion arises? 39 =The Fable of Discretionary Freedom.
Page 41
Moreover, he is now rid of a number of disturbing notions; he is no longer beguiled by such words as hell-pain, sinfulness, unworthiness: he sees in them merely the flitting shadow pictures of false views of life and of the world.
Page 42
=--To meditate revenge and attain it is tantamount to an attack of fever, that passes away: but to meditate revenge without possessing the strength or courage to attain it is tantamount to suffering from a chronic malady, or poisoning of body and soul.
Page 46
=--One will rarely err if extreme actions be ascribed to vanity, ordinary actions to habit and mean actions to fear.
Page 48
The idea of pain is never the same as the sensation.
Page 58
imagination, feel pain also.
Page 60
The degrees of rational capacity determine the direction in which this longing impels: every society, every individual has constantly present a comparative classification of benefits in accordance with which conduct is determined and others are judged.
Page 62
" Against such cares there is no better protective than the light fancy of Horace, (at any rate during the darkest hours and sun eclipses of the soul) expressed in the words "quid aeternis minorem consiliis animum fatigas? cur non sub alta vel platano vel hac pinu jacentes.
Page 66
rule and tradition as you are yourself?--The cogitation of the superstitious and magic-deluded man is upon the theme of imposing a law upon nature: and to put it briefly, religious worship is the result of such cogitation.
Page 68
--Certainly, the Christian religion constitutes in our time a protruding bit of antiquity from very remote ages and that its assertions are still generally believed--although men have become so keen in the scrutiny of claims--constitutes the oldest relic of this inheritance.
Page 69
It is I who in every way am unworthy and contemptible.
Page 71
Nor is the case different with the frenzy and the frenzied speeches of the prophets and of the priests of the oracles.
Page 75
The man loves himself once more, he feels it--but this very new love, this new self esteem seems to him incredible.
Page 79
141 =The Most Usual Means= by which the ascetic and the sanctified individual seeks to make life more endurable comprises certain combats of an inner nature involving alternations of victory and prostration.
Page 81
The eye of the saint, directed upon the fearful significance of the shortness of earthly life, upon the imminence of the last judgment, upon eternal life hereafter; this glowering eye in an emaciated body caused men, in the old time world, to tremble to the depths of their being.
Page 82
Novalis, one of the authorities in matters of sanctity, because of his experience and instinct, betrays the whole secret with the utmost simplicity when he says: "It is remarkable that the close connection of gratification, religion and cruelty has not long ago made men aware of their inner relationship and common tendency.