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

By Friedrich Nietzsche

Page 109

in truth. Has indeed any European,
any Christian freethinker, ever yet wandered into this proposition
and its labyrinthine consequences? Does he know _from experience_ the
Minotauros of this den.--I doubt it--nay, I know otherwise. Nothing
is more really alien to these "mono-fanatics," these _so-called_
"free spirits," than freedom and unfettering in that sense; in no
respect are they more closely tied, the absolute fanaticism of their
belief in truth is unparalleled. I know all this perhaps too much from
experience at close quarters--that dignified philosophic abstinence
to which a belief like that binds its adherents, that stoicism of
the intellect, which eventually vetoes negation as rigidly as it does
affirmation, that wish for standing still in front of the actual,
the _factum brutum_, that fatalism in "_petits faits_" (ce petit
faitalism, as I call it), in which French Science now attempts a kind
of moral superiority over German, this renunciation of interpretation
generally (that is, of forcing, doctoring, abridging, omitting,
suppressing, inventing, falsifying, and all the other _essential_
attributes of interpretation)--all this, considered broadly, expresses
the asceticism of virtue, quite as efficiently as does any repudiation
of the senses (it is at bottom only a _modus_ of that repudiation.)
But what forces it into that unqualified will for truth is the faith
_in the ascetic ideal itself_, even though it take the form of its
unconscious imperatives,--make no mistake about it, it is the faith,
I repeat, in a _metaphysical_ value, an _intrinsic_ value of truth,
of a character which is only warranted and guaranteed in this ideal
(it stands and falls with that ideal). Judged strictly, there does
not exist a science without its "hypotheses," the thought of such a
science is inconceivable, illogical: a philosophy, a faith, must always
exist first to enable science to gain thereby a direction, a meaning,
a limit and method, a _right_ to existence. (He who holds a contrary
opinion on the subject--he, for example, who takes it upon himself to
establish philosophy "upon a strictly scientific basis"--has first got
to "turn up-side-down" not only philosophy but also truth itself--the
gravest insult which could possibly be offered to two such respectable
females!) Yes, there is no doubt about it--and here I quote my _Joyful
Wisdom_, cp. Book V. Aph. 344: "The man who is truthful in that
daring and extreme fashion, which is the presupposition of the faith
in science, _asserts thereby a different world_ from that of life,
nature, and history; and in so far as he asserts the existence of that
different world, come, must he not similarly repudiate its counterpart,
this world, _our_ world? The belief on which our faith

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Text Comparison with Homer and Classical Philology

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[Transcriber's Note: This lecture was taken from Volume III of _The Complete Works of Friedrich Nietzsche_, Dr.
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Whilst philology as a whole is looked on with jealous eyes by these two classes of opponents, there are numerous and varied hostilities in other directions of philology; philologists themselves are quarrelling with one another; internal dissensions are caused by useless disputes about precedence and mutual jealousies, but especially by the differences--even enmities--comprised in the name of philology, which are not, however, by any means naturally harmonised instincts.
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Schiller upbraided the philologists with having scattered Homer's laurel crown to the winds.
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where individual scientific investigation comes into contact with the whole life of science and culture--if any one, in other words, indicates a historico-cultural valuation as the central point of the question, he must also, in the province.
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When historical criticism has confidently seized upon this method of evaporating apparently concrete personalities, it is permissible to point to the first experiment as an important event in the history of sciences, without considering whether it was successful in this instance or not.
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From those times until the generation that produced Friedrich August Wolf we must take a jump over a long historical vacuum; but in our own age we find the argument left just as it was at the time when the power of controversy departed from antiquity, and it is a matter of indifference to us that Wolf accepted as certain tradition what antiquity itself had set up only as a hypothesis.
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Homer had now become of small consequence.
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The first school, on the other.
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It is to this latter school that we must attribute the representation of the Homeric poems as the expression of that mysterious impulse.
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According to this school, in the place of the gradually decaying popular poetry we have artistic poetry, the work of individual minds, not of masses of people.
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For the best way for these mechanicians to grasp individual characteristics is by perceiving deviations from the genius of the people; the aberrations and hidden allusions: and the fewer discrepancies to be found in a poem the fainter will be the traces of the individual poet who composed it.
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This imaginary contest with Hesiod did not even yet show the faintest presentiment of individuality.
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It is not only probable that everything which was created in those times with conscious aesthetic insight, was infinitely inferior to the songs that sprang up naturally in the poet's mind and were written down with instinctive power: we can even take a step further.
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The decision on this point has already been given.
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this statement was, unfortunately, not justified.
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Now, therefore, that I have enunciated my philological creed, I trust you will give me cause to hope that I shall no longer be a stranger among you: give me the assurance that in working with you towards this end I am worthily fulfilling the confidence with which the highest authorities of this community have honoured me.