On the Future of our Educational Institutions

By Friedrich Nietzsche

Page 38

of ruins; one
must love it so that one is not ashamed of it in its stunted form, and
one must above all be on one's guard against confounding it with what
now disports itself proudly as 'Up-to-date German culture.' The German
spirit is very far from being on friendly times with this up-to-date
culture: and precisely in those spheres where the latter complains of
a lack of culture the real German spirit has survived, though perhaps
not always with a graceful, but more often an ungraceful, exterior. On
the other hand, that which now grandiloquently assumes the title of
'German culture' is a sort of cosmopolitan aggregate, which bears the
same relation to the German spirit as Journalism does to Schiller or
Meyerbeer to Beethoven: here the strongest influence at work is the
fundamentally and thoroughly un-German civilisation of France, which
is aped neither with talent nor with taste, and the imitation of which
gives the society, the press, the art, and the literary style of
Germany their pharisaical character. Naturally the copy nowhere
produces the really artistic effect which the original, grown out of
the heart of Roman civilisation, is able to produce almost to this day
in France. Let any one who wishes to see the full force of this
contrast compare our most noted novelists with the less noted ones of
France or Italy: he will recognise in both the same doubtful
tendencies and aims, as also the same still more doubtful means, but
in France he will find them coupled with artistic earnestness, at
least with grammatical purity, and often with beauty, while in their
every feature he will recognise the echo of a corresponding social
culture. In Germany, on the other hand, they will strike him as
unoriginal, flabby, filled with dressing-gown thoughts and
expressions, unpleasantly spread out, and therewithal possessing no
background of social form. At the most, owing to their scholarly
mannerisms and display of knowledge, he will be reminded of the fact
that in Latin countries it is the artistically-trained man, and that
in Germany it is the abortive scholar, who becomes a journalist. With
this would-be German and thoroughly unoriginal culture, the German can
nowhere reckon upon victory: the Frenchman and the Italian will always
get the better of him in this respect, while, in regard to the clever
imitation of a foreign culture, the Russian, above all, will always be
his superior.

"We are therefore all the more anxious to hold fast to that German
spirit which revealed itself in the German Reformation, and in German
music, and which has shown its enduring and genuine strength in the

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Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 11
If we are disillusioned, we have not become so in regard to life, but owing to the fact that our eyes have been opened to all kinds of "desiderata.
Page 17
Causes effecting the _rise of Pessimism_:-- (1) The most powerful instincts and those which promised most for the future have hitherto been _calumniated,_ so that life has a curse upon it.
Page 29
*** It must not be supposed that "poverty" has grown more acute, on the contrary! "God, morality, resignation" were remedies in the very deepest stages of misery: _active_ Nihilism made its appearance in circumstances which were relatively much more favourable.
Page 40
A decided belief in oneself.
Page 50
Pain in all its various phases is now interesting to us: on that account we are certainly _not_ the more pitiful, even though the sight of pain may shake us to our foundations and move us to tears: and we are absolutely not inclined to be more helpful in view thereof.
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_The pretence of youthfulness.
Page 80
_ The attempt on the part of _anti-paganism_ to establish itself on a philosophical basis, and to make its tenets possible: it shows a taste for the ambiguous figures of antique culture, and above all for Plato, who was, more than any other, an anti-Hellene and Semite in instinct.
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The concept "reprehensible action" presents us with some difficulties.
Page 122
_The vestiges of the depreciation of Nature_ through moral transcendence: The value of disinterestedness, the cult of altruism; the belief in a reward in the play of natural consequences; the belief in "goodness" and in genius itself, as if the one, like the other, were the _result of disinterestedness_; the continuation of the Church's sanction of the life of the citizen; the absolutely deliberate misunderstanding of history (as a means of educating up to morality) or pessimism in the attitude taken up towards history (the latter is just as much a result of the depreciation of Nature, as is that _pseudo-justification_ of history, that refusal to see history as the pessimist _sees_ it).
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and then to declare, with anger and contempt of one's fellows, that they do not exist!--It is obvious, for instance, that a _marriage_ is worth only as much as those are worth whom it joins--that is to say, that on the whole it is something wretched and indecent: no priest or registrar can make anything else of it.
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Grundy and the bourgeois" become caricatures; while among pious people it is the heretics, and among aristocrats, the plebeian.
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Ultimately the confusion goes so far that Darwinism is regarded as philosophy, and thus at the present day power has gone over to the men of _science.