On the Future of our Educational Institutions

By Friedrich Nietzsche

Page 65

all the
objections we had made, and how greatly the echo of _the_ present was
heard in them, the voice of which, in the province of culture, the old
man would fain not have heard. Our objections, however, were not
purely intellectual ones: our reasons for protesting against the
philosopher's statements seemed to lie elsewhere. They arose perhaps
from the instinctive anxiety to know whether, if the philosopher's
views were carried into effect, our own personalities would find a
place in the higher or lower division; and this made it necessary for
us to find some arguments against the mode of thinking which robbed us
of our self-styled claims to culture. People, however, should not
argue with companions who feel the weight of an argument so
personally; or, as the moral in our case would have been: such
companions should not argue, should not contradict at all.

So we walked on beside the philosopher, ashamed, compassionate,
dissatisfied with ourselves, and more than ever convinced that the old
man was right and that we had done him wrong. How remote now seemed
the youthful dream of our educational institution; how clearly we saw
the danger which we had hitherto escaped merely by good luck, namely,
giving ourselves up body and soul to the educational system which
forced itself upon our notice so enticingly, from the time when we
entered the public schools up to that moment. How then had it come
about that we had not taken our places in the chorus of its admirers?
Perhaps merely because we were real students, and could still draw
back from the rough-and-tumble, the pushing and struggling, the
restless, ever-breaking waves of publicity, to seek refuge in our own
little educational establishment; which, however, time would have soon
swallowed up also.

Overcome by such reflections, we were about to address the philosopher
again, when he suddenly turned towards us, and said in a softer tone--

"I cannot be surprised if you young men behave rashly and
thoughtlessly; for it is hardly likely that you have ever seriously
considered what I have just said to you. Don't be in a hurry; carry
this question about with you, but do at any rate consider it day and
night. For you are now at the parting of the ways, and now you know
where each path leads. If you take the one, your age will receive you
with open arms, you will not find it wanting in honours and
decorations: you will form units of an enormous rank and file; and
there will be as many people like-minded standing behind you as in
front of you.

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Text Comparison with Thoughts out of Season, Part I

Page 2
_______ THE Editor begs to call attention to some of the difficulties he had to encounter in preparing this edition of the complete works of Friedrich Nietzsche.
Page 3
Thirdly, the Editor wishes to remind students of Nietzsche's own advice to them, namely: to read him slowly, to think over what they have read, and not to accept too readily a teaching which they have only half understood.
Page 15
Nietzsche, as a matter of fact, had neither the spite nor the meanness requisite for the purely personal attack.
Page 19
Nietzsche's infatuation we have explained; the consequent idealisation of the object of his infatuation he himself has confessed; we have also pointed certain passages which we believe show beyond a doubt that almost everything to be found in The Case of Wagner and Nietzsche contra Wagner was already subconscious in our author, long before he had begun to feel even a coolness towards his hero: let those who think our interpretation of the said passages is either strained or unjustified turn to the literature to which we have referred and judge for themselves.
Page 22
It might be supposed that the dangers of such an abuse of success would be recognised by the more thoughtful and enlightened among cultivated Germans; or, at least, that these would feel how painful is the comedy that is being enacted around them: for what in truth could more readily inspire pity than the sight of a cripple strutting like a cock before a mirror, and exchanging complacent glances with his reflection! But the "scholar" caste willingly allow things to remain as they are, and re too much concerned with their own affairs to busy themselves with the care of the German mind.
Page 25
Owing to this lack of self-knowledge, he is convinced that his "culture" is the consummate manifestation of real German culture; and, since he everywhere meets with scholars of his own type, since all public institutions, whether schools, universities, or academies, are so organised as to be in complete harmony with his education and needs, wherever he goes he bears with him the triumphant feeling that he is the worthy champion of prevailing German culture, and he frames his pretensions and claims accordingly.
Page 29
to reject all the efforts of disturbing innovators summarily as the work of epigones.
Page 40
"Have pity on the exceptional man!" Goethe cries to us; "for it was his lot to live in such a wretched age that his life was one long polemical effort.
Page 53
That is why Strauss pours forth the "soothing oil," that is why he leads forth on a leash a God whose passion it is to err; it is.
Page 54
Hence his hatred of the genius; for the latter is justly famous for the working of miracles.
Page 62
The house, as a whole, is still uninhabitable and gloomy, its walls are bare, and the wind blows in through the open windows.
Page 63
But the question, "Are we still Christians?" destroys the freedom of the philosophical standpoint at one stroke, by lending it an unpleasant theological colouring.
Page 76
If only this dulness were of a severely logical order! but simplicity and austerity in thought are precisely what these weaklings have lost, and in their hands even our language has become illogically tangled.
Page 77
Indeed, we allow him too much when we grant him one eye; but we do this willingly, because Strauss does not write so badly as the most infamous of all corrupters of German--the Hegelians and their crippled offspring.
Page 87
In this temptation, and in the act of resisting it, lie the dangers that threaten him--dangers arising from his disgust at the means modernity offers him of acquiring pleasure and esteem, and from the indignation provoked by the selfish ease of modern society.
Page 92
But genuine philosophers do, as a matter of fact, teach this doctrine themselves, inasmuch as they work at endeavouring to alter the very changeable views of men, and do not keep their opinions to themselves.
Page 95
and deleterious atmosphere of our modern art conditions: when, however, people like our men of culture have grown accustomed to it, they imagine that it is a condition of their healthy existence, and would immediately feel unwell if, for any reason, they were compelled to dispense with it for a while.
Page 105
VI.
Page 122
He had no further concern with aesthetic ecstasies and the exultation of excited crowds, and he must even have felt angry to see his art being gulped down indiscriminately by the yawning abyss of boredom and the insatiable love of distraction.
Page 123
Had not even Goethe, m his time, once grown tired of attending the rehearsals of his Iphigenia? "I suffer unspeakably," he explained, "when I have to tumble about Wlth these spectres, which never seem to act as they should.