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

By Friedrich Nietzsche

Page 24

_substratum_, there is no "being" behind doing, working,
becoming; "the doer" is a mere appanage to the action. The action is
everything. In point of fact, the people duplicate the doing, when they
make the lightning lighten, that is a "doing-doing": they make the same
phenomenon first a cause, and then, secondly, the effect of that cause.
The scientists fail to improve matters when they say, "Force moves,
force causes," and so on. Our whole science is still, in spite of all
its coldness, of all its freedom from passion, a dupe of the tricks of
language, and has never succeeded in getting rid of that superstitious
changeling "the subject" (the atom, to give another instance, is such
a changeling, just as the Kantian "Thing-in-itself"). What wonder,
if the suppressed and stealthily simmering passions of revenge and
hatred exploit for their own advantage this belief, and indeed hold no
belief with a more steadfast enthusiasm than this--"that the strong
has the _option_ of being weak, and the bird of prey of being a lamb."
Thereby do they win for themselves the right of attributing to the
birds of prey the _responsibility_ for being birds of prey: when the
oppressed, down-trodden, and overpowered say to themselves with the
vindictive guile of weakness, "Let us be otherwise than the evil,
namely, good! and good is every one who does not oppress, who hurts
no one, who does not attack, who does not pay back, who hands over
revenge to God, who holds himself, as we do, in hiding; who goes out
of the way of evil, and demands, in short, little from life; like
ourselves the patient, the meek, the just,"--yet all this, in its cold
and unprejudiced interpretation, means nothing more than "once for
all, the weak are weak; it is good to do _nothing for which we are not
strong enough_"; but this dismal state of affairs, this prudence of the
lowest order, which even insects possess (which in a great danger are
fain to sham death so as to avoid doing "too much"), has, thanks to
the counterfeiting and self-deception of weakness, come to masquerade
in the pomp of an ascetic, mute, and expectant virtue, just as though
the _very_ weakness of the weak--that is, forsooth, its _being_, its
working, its whole unique inevitable inseparable reality--were a
voluntary result, something wished, chosen, a deed, an act of _merit_.
This kind of man finds the belief in a neutral, free-choosing "subject"
_necessary_ from an instinct of self-preservation, of self-assertion,
in which every lie is fain to sanctify itself. The subject (or, to
use popular language, the _soul_)

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Text Comparison with On the Future of our Educational Institutions

Page 1
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Should any reader demur and suggest that all that is required is prompt and bold reform; should he imagine that a new "organisation" introduced by the State, were all that is necessary, then we fear he would have misunderstood not only the author but the very.
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Thus, while I disclaim all desire of being taken for an uninvited adviser on questions relating to the schools and the University of Bale, I repudiate even more emphatically still the role of a prophet standing on the horizon of civilisation and pretending to predict the future of education and of scholastic organisation.
Page 16
We frankly admitted that we had not yet belonged to any philosophical college, but that we would certainly make up for lost time.
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The first-named would, for various reasons, spread learning among the greatest number of people; the second would compel education to renounce its highest, noblest and sublimest claims in order to subordinate itself to some other department of life--such as the service of the State.
Page 27
"Here then is a task for so-called 'formal' education[4] [the education tending to develop the mental faculties, as opposed to 'material' education,[5] which.
Page 28
"Instead of that purely practical method of instruction by which the teacher accustoms his pupils to severe self-discipline in their own language, we find everywhere the rudiments of a historico-scholastic method of teaching the mother-tongue: that is to say, people deal with it as if it were a dead language and as if the present and future were under no obligations to it whatsoever.
Page 31
Here a pompous form of diction is taught in an age when every spoken or written word is a piece of barbarism.
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It is a hard time: one almost fears that the tendons are going to snap and one ceases to hope that the artificial and consciously acquired movements and positions of the feet will ever be carried out with ease and comfort.
Page 38
Let any one who wishes to see the full force of this contrast compare our most noted novelists with the less noted ones of France or Italy: he will recognise in both the same doubtful tendencies and aims, as also the same still more doubtful means, but in France he will find them coupled with artistic earnestness, at least with grammatical purity, and often with beauty, while in their every feature he will recognise the echo of a corresponding social culture.
Page 41
I will not even consider whether I am strong enough for such a fight, whether I can offer sufficient resistance; it may even be an honourable death to fall to the accompaniment of the mocking laughter of such enemies, whose seriousness has frequently seemed to us to be something ridiculous.
Page 44
" "You astonish me with such a metaphysics of genius," said the teacher's companion, "and I have only a hazy conception of the accuracy of your similitude.
Page 51
For this very reason the profound Greek had for the State that strong feeling of admiration and thankfulness which is so distasteful to modern men; because he clearly recognised not only that without such State protection the germs of his culture could not develop, but also that all his inimitable and perennial culture had flourished so luxuriantly under the wise and careful guardianship of the protection afforded by the State.
Page 57
' "I for my own part know of only two exact contraries: _institutions for teaching culture and institutions for teaching how to succeed in life_.
Page 59
The gentleman you expect may yet turn up.
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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.
Page 69
FOOTNOTES: [6] It will be apparent from these words that Nietzsche is still under the influence of Schopenhauer.
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Thus they perish in the wilderness; thus they degenerate into enemies of that spirit which is at bottom closely allied to their own; thus they pile fault upon fault higher than any former generation ever did, soiling the clean, desecrating the holy, canonising the false and spurious.
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The consternation raised by these young men was indeed far more general than had ever been caused by those other 'robbers' in court circles, of which a German prince, according to Goethe, is said to have expressed the opinion: 'If he had been God, and had foreseen the appearance of the _Robbers_, he would not have created the world.