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

By Friedrich Nietzsche

Page 106

the provisional expression,
an obscure expression bristling with queries and misunderstandings.
And with _this_ object only in view I presumed "not to spare" my
readers a glance at the awfulness of its results, a glance at its
fatal results; I did this to prepare them for the final and most
awful aspect presented to me by the question of the significance of
that ideal. What is the significance of the _power_ of that ideal,
the monstrousness of its power? Why is it given such an amount of
scope? Why is not a better resistance offered against it? The ascetic
ideal expresses one will: where is the opposition will, in which an
opposition ideal expresses itself? The ascetic ideal has an aim--
this goal is, putting it generally, that all the other interests of
human life should, measured by its standard, appear petty and narrow;
it explains epochs, nations, men, in reference to this one end; it
forbids any other interpretation, any other end; it repudiates, denies,
affirms, confirms, only in the sense of its own interpretation (and was
there ever a more thoroughly elaborated system of interpretation?);
it subjects itself to no power, rather does it believe in its own
precedence over every power--it believes that nothing powerful exists
in the world that has not first got to receive from "it" a meaning,
a right to exist, a value, as being an instrument in its work, a
way and means to its end, to one end. Where is the _counterpart_ of
this complete system of will, end, and interpretation? Why is the
counterpart lacking? Where is the other "one aim"? But I am told it
is not lacking, that not only has it fought a long and fortunate fight
with that ideal, but that further it has already won the mastery over
that ideal in all essentials: let our whole modern _science_ attest
this--that modern science, which, like the genuine reality-philosophy
which it is, manifestly believes in itself alone, manifestly has the
courage to be itself, the will to be itself, and has got on well
enough without God, another world, and negative virtues.

With all their noisy agitator-babble, however, they effect nothing with
me; these trumpeters of reality are bad musicians, their voices do
not come from the deeps with sufficient audibility, they are not the
mouthpiece for the abyss of scientific knowledge--for to-day scientific
knowledge is an abyss--the word "science," in such trumpeter-mouths,
is a prostitution, an abuse, an impertinence. The truth is just the
opposite from what is maintained in the ascetic theory. Science has
to-day absolutely no belief in itself, let alone in an

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Text Comparison with Thoughts Out of Season, Part II

Page 24
Thirdly, the instincts of a nation are thwarted, the maturity of the individual arrested no less than that of the whole.
Page 26
"Are these human beings," one might ask, "or only machines for thinking, writing and speaking?" Goethe says of Shakespeare: "No one has more despised correctness of costume than he: he knows too well the inner costume that all men wear alike.
Page 33
historical virtuoso? "It seems that all human actions and impulses are subordinate to the process of the material world, that works unnoticed, powerfully and irresistibly.
Page 34
You will know the quality of the spirit, by its being forced to say something universal, or to repeat something that is known already; the fine historian must have the power of coining the known into a thing never heard before and proclaiming the universal so simply and profoundly that the simple is lost in the profound, and the profound in the simple.
Page 43
We might be allowed at some time to put our aim higher and further above us.
Page 48
The moralist, the artist, the saint and the statesman may well be troubled, when they see that all foundations are breaking up in mad unconscious ruin, and resolving themselves into the ever flowing stream of becoming; that all creation is being tirelessly spun into webs of history by the modern man, the great spider in the mesh of the world-net.
Page 56
Page 63
And he will begin then to understand that culture can be something more than a "decoration of life"--a concealment and disfiguring of it, in other words; for all adornment hides what is adorned.
Page 74
This much at least was accomplished by it;--the greater part of the first edition of Schopenhauer's masterpiece had to be turned into.
Page 79
No doubt, for the man with this heavy chain, life loses almost everything that one desires from it in youth--joy, safety, honour: his fellow-men pay him his due of--isolation! The wilderness and the cave are about him, wherever he may live.
Page 80
The present is too much with us; it directs the vision even against the philosopher's will: and it will inevitably be reckoned too high in the final sum.
Page 83
To judge the philosopher's significance in our time, as an educator, we must oppose a widespread view like this, especially common in our universities.
Page 84
Never was the world more worldly, never poorer in goodness and love.
Page 97
" One would like to apply to society and its ends a fact that holds universally in the animal and vegetable world; where progress depends only on the higher individual types, which are rarer, yet more persistent, complex and productive.
Page 99
He asks himself in amazement--"Is not such knowledge, after all, absolutely necessary? Can Nature be said to attain her end, if men have a false idea of the aim of their own labour?" And any one who thinks a great deal of Nature's unconscious adaptation of means to ends, will probably answer at once: "Yes, men may think and speak what they like about their ultimate end, their blind instinct will tell them the right road.
Page 101
Many things in Germany have evidently been altered since the late war with France, and new requirements for German culture brought over.
Page 106
If I speak, lastly, of the "impulse towards justice" as a further motive of the savant, I may be answered that this noble impulse, being metaphysical in its nature, is too indistinguishable from the rest, and really incomprehensible to mortal mind; and so I leave the thirteenth heading with the.
Page 111
In this way he has gradually become famous, and I should think more have heard his name than Hegel's; and, for all that, he is still a solitary being, who has failed of his effect.
Page 122
The state has never any concern with truth, but only with the truth useful to it, or rather, with anything that is useful to it, be it truth, half-truth, or error.
Page 124
But, after all, what does the life of a state or the progress of universities matter in comparison with the life of philosophy on earth! For, to say quite frankly what I mean, it is infinitely more important that a philosopher should arise on the earth than that a state or a university should continue.