On the Future of our Educational Institutions

By Friedrich Nietzsche

Page 46

and
orgiastic sides of antiquity: he makes up his mind once and for all to
let the enlightened Apollo alone pass without dispute, and to see in
the Athenian a gay and intelligent but nevertheless somewhat immoral
Apollonian. What a deep breath he draws when he succeeds in raising
yet another dark corner of antiquity to the level of his own
intelligence!--when, for example, he discovers in Pythagoras a
colleague who is as enthusiastic as himself in arguing about politics.
Another racks his brains as to why OEdipus was condemned by fate to
perform such abominable deeds--killing his father, marrying his
mother. Where lies the blame! Where the poetic justice! Suddenly it
occurs to him: OEdipus was a passionate fellow, lacking all Christian
gentleness--he even fell into an unbecoming rage when Tiresias called
him a monster and the curse of the whole country. Be humble and meek!
was what Sophocles tried to teach, otherwise you will have to marry
your mothers and kill your fathers! Others, again, pass their lives in
counting the number of verses written by Greek and Roman poets, and
are delighted with the proportions 7:13 = 14:26. Finally, one of them
brings forward his solution of a question, such as the Homeric poems
considered from the standpoint of prepositions, and thinks he has
drawn the truth from the bottom of the well with +ana+ and +kata+. All
of them, however, with the most widely separated aims in view, dig and
burrow in Greek soil with a restlessness and a blundering awkwardness
that must surely be painful to a true friend of antiquity: and thus it
comes to pass that I should like to take by the hand every talented or
talentless man who feels a certain professional inclination urging him
on to the study of antiquity, and harangue him as follows: 'Young sir,
do you know what perils threaten you, with your little stock of school
learning, before you become a man in the full sense of the word? Have
you heard that, according to Aristotle, it is by no means a tragic
death to be slain by a statue? Does that surprise you? Know, then,
that for centuries philologists have been trying, with ever-failing
strength, to re-erect the fallen statue of Greek antiquity, but
without success; for it is a colossus around which single individual
men crawl like pygmies. The leverage of the united representatives of
modern culture is utilised for the purpose; but it invariably happens
that the huge column is scarcely more than lifted from the ground when
it falls down again, crushing beneath its weight the luckless wights
under it.

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 2

Page 6
6.
Page 11
--He who has not the courage to allow himself and his work to be considered tedious, is certainly no intellect of the first rank, whether in the arts or in the sciences.
Page 13
--Is it possible that even Kant may be applied to this purpose? Did he even _intend_ something of the sort, for a time at least, to judge from his own notorious exposition: "to clear the way for belief by setting limitations to knowledge"?--Certainly he did not succeed, nor did his followers, on the wolf and fox tracks of this highly refined and.
Page 17
ENJOYMENT AND NON-ENJOYMENT OF POISONS.
Page 56
208.
Page 61
Even here, when we wish to step down into the stream of our apparently most peculiar and personal development, Heraclitus' aphorism, "You cannot step twice into the same river," holds good.
Page 85
--From excessive admiration for the virtues of others one can lose the sense of one's own, and finally, through lack of practice, lose these virtues themselves, without retaining the alien virtues as compensation.
Page 89
--The useful thing about great renunciation is that it invests us with that youthful pride through which we can thenceforth easily demand of ourselves small renunciations.
Page 100
A curious example of the corruption and obscuration of an author's text is furnished by the ideas of Schopenhauer on the pregnancy of women.
Page 102
_ render service in return for his efforts).
Page 105
EXPLANATION OF MALICIOUS JOY.
Page 133
"--What do our German publishers, who are about to add fifty more to the fifty German classics we are told to accept, say to that? Does it not almost seem as if one need only have been dead for the last thirty years, and lie a lawful prey to the public,(21) in order to hear suddenly and unexpectedly the trumpet of resurrection as a "Classic"? And this in an age and a nation where at least five out of the six great fathers of its literature are undoubtedly antiquated or becoming antiquated--without there being any need for the age or the nation to be ashamed of this.
Page 136
--In the case of every Greek artist, poet, or writer we must ask: What is the new constraint which he imposes upon himself and makes attractive to his contemporaries, so as to find imitators? For the thing called "invention" (in metre, for example) is always a self-imposed fetter of this kind.
Page 148
National consumption as well as individual admits of a brutal cure.
Page 156
To praise them in plain terms, I may say that had they been written in Greek, they would have been understood by Greeks.
Page 158
If a German, from hatred of these claims on the part of a French city, wishes to dress differently,--as, for example, in the Duerer style,--let him reflect that he then has a costume which the Germans of olden times wore, but which the Germans have not in the slightest degree invented.
Page 161
Yet, enlightenment is essentially foreign to that phenomenon, and, if left to itself, would have pierced silently through the clouds like a shaft of light, long content to transfigure individuals alone, and thus only slowly transfiguring national customs and institutions as well.
Page 172
But the public has no special knowledge, and judges by the appearance of the wares.
Page 178
DESTINY AND THE STOMACH.
Page 183
BELIEF IN ONESELF.