The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

By Friedrich Nietzsche

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In 1887, with the view of amplifying and completing certain new
doctrines which he had merely sketched in _Beyond Good and Evil_
(see especially aphorism 260), Nietzsche published _The Genealogy of
Morals_. This work is perhaps the least aphoristic, in form, of all
Nietzsche's productions. For analytical power, more especially in those
parts where Nietzsche examines the ascetic ideal, _The Genealogy of
Morals_ is unequalled by any other of his works; and, in the light
which it throws upon the attitude of the ecclesiast to the man of
resentment and misfortune, it is one of the most valuable contributions
to sacerdotal psychology.





PEOPLES AND COUNTRIES. Translated by J. M. Kennedy



We are unknown, we knowers, ourselves to ourselves: this has its own
good reason. We have never searched for ourselves--how should it then
come to pass, that we should ever _find_ ourselves? Rightly has it been
said: "Where your treasure is, there will your heart be also." _Our_
treasure is there, where stand the hives of our knowledge. It is to
those hives that we are always striving; as born creatures of flight,
and as the honey-gatherers of the spirit, we care really in our hearts
only for one thing--to bring something "home to the hive!"

As far as the rest of life with its so-called "experiences" is
concerned, which of us has even sufficient serious interest? or
sufficient time? In our dealings with such points of life, we are, I
fear, never properly to the point; to be precise, our heart is not
there, and certainly not our ear. Rather like one who, delighting
in a divine distraction, or sunken in the seas of his own soul, in
whose ear the clock has just thundered with all its force its twelve
strokes of noon, suddenly wakes up, and asks himself, "What has in
point of fact just struck?" so do we at times rub afterwards, as it
were, our puzzled ears, and ask in complete astonishment and complete
embarrassment, "Through what have we in point of fact just lived?"
further, "Who are we in point of fact?" and count, _after they have
struck_, as I have explained, all the twelve throbbing beats of the
clock of our experience, of our life, of our being--ah!--and count
wrong in the endeavour. Of necessity we

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Text Comparison with On the Future of our Educational Institutions; Homer and Classical Philology Complete Works, Volume Three

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The title I gave to these lectures ought, like all titles, to have been as definite, as plain, and as significant as possible; now, however, I observe that owing to a certain excess of precision, in its present form it is too short and consequently misleading.
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In my account of the conversation already mentioned, I shall be able to make myself completely understood only to those among my audience who will be able to guess what I can do no more than suggest, who will supply what I am compelled to omit, and who, above all, need but to be reminded and not taught.
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At that time we were passionately fond of pistol-shooting, and both of us in later years found the skill we had acquired as amateurs of great use in our military career.
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How useless we were! And how proud we were of being useless! We used even to quarrel with each other as to which of us should have the glory of being the more useless.
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I ask myself to what purpose have I lived as a philosopher, if, possessed as you are of no mean intelligence and a genuine thirst for knowledge, all the years you have spent in my company have left no deeper impression upon you.
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" Whereupon, to account for his behaviour, he described the general character of modern educational methods so vividly that the philosopher could not help interrupting him in a voice full of sympathy, and crying words of comfort to him.
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The words: 'formal education' belong to that crude kind of unphilosophical phraseology which one should do one's utmost to get rid of; for there is no such thing as 'the opposite of formal education.
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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.
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Such a large number of higher educational establishments are now to be found everywhere that far more teachers will continue to be required for them than the nature of even a highly-gifted people can produce; and thus an inordinate stream of undesirables flows into these institutions, who, however, by their preponderating numbers and their instinct of 'similis simile gaudet' gradually come to determine the nature of these institutions.
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The woods, the rocks, the winds, the vulture, the flowers, the butterfly, the meads, the mountain slopes, must all speak to him in their own language; in them he must, as it were, come to know himself again in countless reflections and images, in a variegated round of changing visions; and in this way he will unconsciously and gradually feel the metaphysical unity of all things in the great image of nature, and at the same time tranquillise his soul in the contemplation of her eternal endurance and necessity.
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Slowly and thoughtfully we walked to and fro.
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They would employ it to prevent themselves from being separated from one another and overwhelmed by the first huge crowd, to prevent their few select spirits from losing sight of their splendid and noble task through premature weariness, or from being turned aside from the true path, corrupted, or subverted.
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How greatly I feel the danger of travelling alone! And when it occurred to me that I could save myself by flight from all contact with the spirit of the time, I found that this flight itself was a.
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We had scarcely reached our side of the river when a broad and fiery, yet dull and uncertain light shot up, which plainly came from the opposite side of the Rhine.
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_ a flight from one's self, an ascetic extirpation of their cultural impulses, a desperate attempt to annihilate their own individuality.
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I refer to the old, primitive _Burschenschaft_.
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Undisturbed by the idealising effect of the sound, you could never see enough of the stern, medieval, wood-cutting movement of this comical spectacle, this harmonious parody.
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" It must be freely admitted that philology is to some extent borrowed from several other sciences, and is mixed together like a magic potion from the most outlandish liquors, ores, and bones.
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such delight in accusing us philologists of lack of piety for great conceptions and an unproductive zeal for destruction.