On the Future of our Educational Institutions

By Friedrich Nietzsche

Page 84

down by Nietzsche in the spring
and autumn of 1872, and still preserved in the Nietzsche
Archives at Weimar, it is evident that he at one time
intended to add a sixth and seventh lecture to the five just
given. These notes, although included in the latest edition
of Nietzsche's works, are utterly lacking in interest and
continuity, being merely headings and sub-headings of
sections in the proposed lectures. They do not, indeed,
occupy more than two printed pages, and were deemed too
fragmentary for translation in this edition.]


[9] The reader may be reminded that a German university student is
subject to very few restrictions, and that much greater liberty is
allowed him than is permitted to English students. Nietzsche did not
approve of this extraordinary freedom, which, in his opinion, led to
intellectual lawlessness.--TR.

[10] Hegel's.--TR.

[11] A German students' association, of liberal principles, founded
for patriotic purposes at Jena in 1813.

[12] Weber set one or two of Koerner's "Lyre and Sword" songs to music.
The reader will remember that these lectures were delivered when
Nietzsche was only in his twenty-eighth year. Like Goethe, he
afterwards freed himself from all patriotic trammels and prejudices,
and aimed at a general European culture. Luther, Schiller, Kant,
Koerner, and Weber did not continue to be the objects of his veneration
for long, indeed, they were afterwards violently attacked by him, and
the superficial student who speaks of inconsistency may be reminded of
Nietzsche's phrase in stanza 12 of the epilogue to _Beyond Good and
Evil_: "Nur wer sich wandelt, bleibt mit mir verwandt"; _i.e._ only
the changing ones have anything in common with me.--TR.

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Text Comparison with Beyond Good and Evil

Page 1
As a matter of fact, the European feels this tension as a state of distress, and twice attempts have been made in grand style to unbend the bow: once by means of Jesuitism, and the second time by means of democratic enlightenment--which, with the aid of liberty of the press and newspaper-reading, might, in fact, bring it about that the spirit would not so easily find itself in "distress"! (The Germans invented gunpowder--all.
Page 14
A man who WILLS commands something within himself which renders obedience, or which he believes renders obedience.
Page 15
"Freedom of Will"--that is the expression for the complex state of delight of the person exercising volition, who commands and at the same time identifies himself with the executor of the order--who, as such, enjoys also the triumph over obstacles, but thinks within himself that it was really his own will that overcame them.
Page 16
grammatical functions--it cannot but be that everything is prepared at the outset for a similar development and succession of philosophical systems, just as the way seems barred against certain other possibilities of world-interpretation.
Page 22
As regards "the good friends," however, who are always too easy-going, and think that as friends they have a right to ease, one does well at the very first to grant them a play-ground and romping-place for misunderstanding--one can thus laugh still; or get rid of them altogether, these good friends--and laugh then also! 28.
Page 28
O Voltaire! O humanity! O idiocy! There is something ticklish in "the truth," and in the SEARCH for the truth; and if man goes about it too humanely--"il ne cherche le vrai que pour faire le bien"--I wager he finds nothing! 36.
Page 33
which must be DONE AWAY WITH.
Page 35
The skepticism with regard to suffering, fundamentally only an attitude of aristocratic morality, was not the least of the causes, also, of the last great slave-insurrection which began with the French Revolution.
Page 57
--Plato, more innocent in such matters, and without the craftiness of the plebeian, wished to prove to himself, at the expenditure of all his strength--the greatest strength a philosopher had ever expended--that reason and instinct lead spontaneously to one goal, to the good, to "God"; and since Plato, all theologians and philosophers have followed the same path--which means that in matters of morality, instinct (or as Christians call it, "Faith," or as I call it, "the herd") has hitherto triumphed.
Page 67
political organization, but as equivalent to a degenerating, a waning type of man, as involving his mediocrising and depreciation: where have WE to fix our hopes? In NEW PHILOSOPHERS--there is no other alternative: in minds strong and original enough to initiate opposite estimates of value, to transvalue and invert "eternal valuations"; in forerunners, in men of the future, who in the present shall fix the constraints and fasten the knots which will compel millenniums to take NEW paths.
Page 75
In the new generation, which has inherited as it were different standards and valuations in its blood, everything is disquiet, derangement, doubt, and tentativeness; the best powers operate restrictively, the very virtues prevent each other growing and becoming strong, equilibrium, ballast, and perpendicular stability are lacking in body and soul.
Page 76
MEN WERE LACKING; and he suspected, to his bitterest regret, that his own son was not man enough.
Page 82
Many generations must have prepared the way for the coming of the philosopher; each of his virtues must have been separately acquired, nurtured, transmitted, and embodied; not only the bold, easy, delicate course and current of his thoughts, but above all the readiness for great responsibilities, the majesty of ruling glance and contemning look, the feeling of separation from the multitude with their duties and virtues, the kindly patronage and defense of whatever is misunderstood and calumniated, be it God or devil, the delight and practice of supreme justice, the art of commanding, the amplitude of will, the lingering eye which rarely admires, rarely looks up, rarely loves.
Page 89
for the hereditarily vicious and defective who lie on the ground around us; still less is it sympathy for the grumbling, vexed, revolutionary slave-classes who strive after power--they call it "freedom.
Page 91
It is desirable that as few people as possible should reflect upon morals, and consequently it is very desirable that morals should not some day become interesting! But let us not be afraid! Things still remain today as they have always been: I see no one in Europe who has (or DISCLOSES) an idea of the fact that philosophizing concerning morals might be conducted in a dangerous, captious, and ensnaring manner--that CALAMITY might be involved therein.
Page 104
It is certain that it was not the "Wars of Independence" that made him look up more joyfully, any more than it was the French Revolution,--the event on account of which he RECONSTRUCTED his "Faust," and indeed the whole problem of "man," was the appearance of Napoleon.
Page 108
In antiquity when a man read--which was seldom enough--he read something to himself, and in a loud voice; they were surprised when any one read silently, and sought secretly the reason of it.
Page 115
I could imagine a music of which the rarest charm would be that it knew nothing more of good and evil; only that here and there perhaps some sailor's home-sickness, some golden shadows and tender weaknesses might sweep lightly over it; an art which, from the far distance, would see the colours of a sinking and almost incomprehensible MORAL world fleeing towards it, and would be hospitable enough and profound enough to receive such belated fugitives.
Page 127
On the contrary, in the so-called cultured classes, the believers in "modern ideas," nothing is perhaps so repulsive as their lack of shame, the easy insolence of eye and hand with which they touch, taste, and finger everything; and it is possible that even yet there is more RELATIVE nobility of taste, and more tact for reverence among the people, among the lower classes of the people, especially among peasants, than among the newspaper-reading DEMIMONDE of intellect, the cultured class.
Page 142
Ye, my old friends! Look! Ye turn.