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

By Friedrich Nietzsche

Page 62

felt bound give), the fact that
there exist nobler methods of utilising the invention of gods than in
this self-crucifixion and self-degradation of man, in which the last
two thousand years of Europe have been past masters--these facts can
fortunately be still perceived from every glance that we cast at the
Grecian gods, these mirrors of noble and grandiose men, in which the
_animal_ in man felt itself deified, and did _not_ devour itself in
subjective frenzy. These Greeks long utilised their gods as simple
buffers against the "bad conscience"--so that they could continue
to enjoy their freedom of soul: this, of course, is diametrically
opposed to Christianity's theory of its god. They went _very far_ on
this principle, did these splendid and lion-hearted children; and
there is no lesser authority than that of the Homeric Zeus for making
them realise occasionally that they are taking life too casually.
"Wonderful," says he on one occasion--it has to do with the case of
Ægistheus, a _very_ bad case indeed--

"Wonderful how they grumble, the mortals against the immortals,
_Only from us_, they presume, _comes evil_, but in their folly,
Fashion they, spite of fate, the doom of their own disaster."

Yet the reader will note and observe that this Olympian spectator and
judge is far from being angry with them and thinking evil of them on
this score. "How _foolish_ they are," so thinks he of the misdeeds
of mortals--and "folly," "imprudence," "a little brain disturbance,"
and nothing more, are what the Greeks, even of the strongest, bravest
period, have admitted to be the ground of much that is evil and
fatal.--Folly, _not_ sin, do you understand?... But even this brain
disturbance was a problem--"Come, how is it even possible? How could it
have really got in brains like ours, the brains of men of aristocratic
ancestry, of men of fortune, of men of good natural endowments, of
men of the best society, of men of nobility and virtue?" This was the
question that for century on century the aristocratic Greek put to
himself when confronted with every (to him incomprehensible) outrage
and sacrilege with which one of his peers had polluted himself. "It
must be that a god had infatuated him," he would say at last, nodding
his head.--This solution is _typical_ of the Greeks, ... accordingly
the gods in those times subserved the functions of justifying man to a
certain extent even in evil--in those days they took upon themselves
not the punishment, but, what is more noble, the guilt.


I conclude with three queries,

Last Page Next Page

Text Comparison with On the Future of our Educational Institutions

Page 6
" "Brighter now glow'd his cheek, and still more bright With that unchanging, ever youthful glow:-- That courage which o'ercomes, in hard-fought fight, Sooner or later ev'ry earthly foe,-- That faith which soaring to the realms of light, Now boldly presseth on, now bendeth low, So that the good may work, wax, thrive amain, So that the day the noble may attain.
Page 9
dream framed, as it were, by two periods of growth.
Page 14
we had actually selected this peaceful spot, with its few benches in the midst of the wood, for the meeting.
Page 17
We took our places on the farthest corner of the most distant bench; sitting there we were almost concealed, and neither the philosopher nor his companion could see our faces.
Page 18
I fear I must once again divest you, however reluctantly, of the skin of modern culture which you have donned meanwhile;--and what do I find beneath it? The same immutable 'intelligible' character forsooth, according to Kant; but unfortunately the same unchanged 'intellectual' character, too--which may also be a necessity, though not a comforting one.
Page 28
_ history, mathematics, etc.
Page 36
All this with the result that you remain eternally at a distance from antiquity and become the servants of the day.
Page 38
' The German spirit is very far from being on friendly times with this up-to-date culture: and precisely in those spheres where the latter complains of a lack of culture the real German spirit has survived, though perhaps not always with a graceful, but more often an ungraceful, exterior.
Page 39
The reader who is interested in the subject will find plenty of material in a book like the Oxford _King's English_.
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
But for the genius to make his appearance; for him to emerge from among the people; to portray the reflected picture, as it were, the dazzling brilliancy of the peculiar colours of this people; to depict the noble destiny of a people in the similitude of an individual in a work which will last for all time, thereby making his nation itself eternal, and redeeming it from the ever-shifting element of transient things: all this is possible for the genius only when he has been brought up and come to maturity in the tender care of the culture of a people; whilst, on the other hand, without this sheltering home, the genius will not, generally speaking, be able to rise to the height of his eternal flight, but will at an early moment, like a stranger weather-driven upon a bleak, snow-covered desert, slink away from the inhospitable land.
Page 45
A third feels ill at ease when examining all the mysterious.
Page 54
"But even in this highest form of the ego, in the enhanced needs of such a distended and, as it were, collective individual, true culture is never touched upon; and if, for example, art is sought after, only its disseminating and stimulating actions come into prominence, _i.
Page 55
"But--let no one think for a moment that the schools which urge him on to this struggle and prepare him for it are in any way seriously to be considered as establishments of culture.
Page 60
For it is easy to see that we have up to the present been living and educating ourselves in the wrong way--but what can we do to cross over the chasm between to-day and to-morrow?" "Yes," acknowledged my friend, "I have a similar feeling, and I ask the same question: but besides that I feel as if I were frightened away from German culture by entertaining such high and ideal views of its task; yea, as if I were unworthy to co-operate with it in carrying out its aims.
Page 61
" We kept on arguing in this fashion, speaking without any great ability and not putting our thoughts in any special form: but the philosopher's companion went even further, and said to him: "Just think of all these great geniuses of whom we are wont to be so proud, looking upon them as tried and true leaders and guides of this real German spirit, whose names we commemorate by statues and festivals, and whose works we hold up with feelings of pride for the admiration of foreign lands--how did they.
Page 67
' Even the very best of men now yield to these temptations: and it cannot be said that the deciding factor here is the degree of talent, or whether a man is accessible to these voices or not; but rather the degree and the height of a certain moral sublimity, the instinct towards heroism, towards sacrifice--and finally a positive, habitual need of culture, prepared by a proper kind of education, which education, as I have previously said, is first and foremost obedience and submission to the discipline of genius.
Page 69
[7] This prophecy has come true.
Page 80
In all the annals of our universities we cannot find any trace of a second attempt, and he who would impressively demonstrate what is now necessary for us will never find a better example.
Page 83
the followers when they are seeking their predestined leader, and overcomes them by the fumes of its narcotics.