On the Future of our Educational Institutions

By Friedrich Nietzsche

Page 25

time is over; its days are counted. The first
who will dare to be quite straightforward in this respect will hear
his honesty re-echoed back to him by thousands of courageous souls.
For, at bottom, there is a tacit understanding between the more nobly
gifted and more warmly disposed men of the present day. Every one of
them knows what he has had to suffer from the condition of culture in
schools; every one of them would fain protect his offspring from the
need of enduring similar drawbacks, even though he himself was
compelled to submit to them. If these feelings are never quite
honestly expressed, however, it is owing to a sad want of spirit among
modern pedagogues. These lack real initiative; there are too few
practical men among them--that is to say, too few who happen to have
good and new ideas, and who know that real genius and the real
practical mind must necessarily come together in the same individuals,
whilst the sober practical men have no ideas and therefore fall short
in practice.

"Let any one examine the pedagogic literature of the present; he who
is not shocked at its utter poverty of spirit and its ridiculously
awkward antics is beyond being spoiled. Here our philosophy must not
begin with wonder but with dread; he who feels no dread at this point
must be asked not to meddle with pedagogic questions. The reverse, of
course, has been the rule up to the present; those who were terrified
ran away filled with embarrassment as you did, my poor friend, while
the sober and fearless ones spread their heavy hands over the most
delicate technique that has ever existed in art--over the technique of
education. This, however, will not be possible much longer; at some
time or other the upright man will appear, who will not only have the
good ideas I speak of, but who in order to work at their realisation,
will dare to break with all that exists at present: he may by means of
a wonderful example achieve what the broad hands, hitherto active,
could not even imitate--then people will everywhere begin to draw
comparisons; then men will at least be able to perceive a contrast and
will be in a position to reflect upon its causes, whereas, at present,
so many still believe, in perfect good faith, that heavy hands are a
necessary factor in pedagogic work."

"My dear master," said the younger man, "I wish you could point to
one single example which would assist me in seeing the soundness of
the hopes which you so heartily raise in

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 3
" I am directly or indirectly indebted for many suggestions to several friends of mine, especially to two of my colleagues, J.
Page 9
So overloaded is that passion among the Greeks that it begins ever anew to rage against itself and to strike its teeth into its own flesh.
Page 14
In her the future generation dreams.
Page 15
In Greek antiquity they held that position, which the most supreme will of the State assigned to them: for that reason they have been glorified as never since.
Page 16
ON MUSIC AND WORDS (Fragment, 1871) What we here have asserted of the relationship between language and music must be valid too, for equal reasons concerning the relationship of _Mime_ to _Music.
Page 17
.
Page 20
To all those, however, who are unable to get at music except with their.
Page 29
In order to understand the latter we must start from the fact that the Greek genius admitted the existing fearful impulse, and deemed it _justified;_ whereas in the Orphic phase of thought was contained the belief that life with such an impulse as its root would not be worth living.
Page 32
To the Ancients however the aim of the agonistic education was the welfare of the whole, of the civic society.
Page 35
his fall and to crush him.
Page 43
Plato himself is the first magnificent hybrid-character, and as such finds expression as well in his philosophy as in his personality.
Page 44
Mankind very rarely produces a good book in which with daring freedom is intonated the battle-song of truth, the song of philosophic heroism; and yet whether it is to live a century longer or to crumble and moulder into dust and ashes, depends on the most miserable accidents, on the sudden mental eclipse of men's heads, on superstitious convulsions and antipathies, finally on fingers not too fond of writing or even on eroding bookworms and rainy weather.
Page 45
Nobody dare venture to fulfil in himself the law of philosophy, nobody lives philosophically, with that simple manly faith which compelled an Ancient, wherever he was, whatever he did, to deport himself as a Stoic, when he had once pledged his faith to the Stoa.
Page 58
Much more important than this deviation from the doctrine of Anaximander is a further agreement; he, like the latter, believes in an end of the world periodically repeating itself and in an ever-renewed emerging of another world out of the all-destroying world-fire.
Page 62
His talents are the most rare, in a certain sense the most unnatural and at the same time exclusive and hostile even toward kindred talents.
Page 63
9 Whereas in every word of Heraclitus are expressed the pride and the majesty of truth, but of truth caught by intuitions, not scaled by the rope-ladder of Logic, whereas in sublime ecstasy he beholds but does not espy, discerns but does not reckon, he is contrasted with his contemporary _Parmenides,_ a man likewise with the type of a prophet of truth, but formed as it were out of ice and not out of fire, and shedding around himself cold, piercing light.
Page 76
Whether now one were to imagine that assumed matter to be rarefied or condensed, one would never succeed by such a condensation or rarefaction in explaining the problem one would like to explain: the plurality.
Page 81
Obviously the conceptions themselves moved themselves, were not pushed and had no cause of motion outside themselves.
Page 84
Rather, in all empiric processes coming before our eyes, the homogeneous is always segregated from the heterogeneous and transmitted (_e.
Page 87
_ Rather, on account of the elimination of mythological and theistic miracle-working and anthropomorphic ends and utilities, Anaxagoras might have made use of proud words similar to those which Kant used in his Natural History of the Heavens.