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

By Friedrich Nietzsche

Page 76

he shuns his time
and its "daylight." Therein he is as a shadow; the deeper sinks the
sun, the greater grows the shadow. As for his humility, he endures, as
he endures darkness, a certain dependence and obscurity: further, he is
afraid of the shock of lightning, he shudders at the insecurity of a
tree which is too isolated and too exposed, on which every storm vents
its temper, every temper its storm. His "maternal" instinct, his secret
love for that which grows in him, guides him into states where he is
relieved from the necessity of taking care of _himself_, in the same
way in which the "_mother_" instinct in woman has thoroughly maintained
up to the present woman's dependent position. After all, they demand
little enough, do these philosophers, their favourite motto is, "He
who possesses is possessed." All this is _not_, as I must say again
and again, to be attributed to a virtue, to a meritorious wish for
moderation and simplicity; but because their supreme lord so demands
of them, demands wisely and inexorably; their lord who is eager only
for one thing, for which alone he musters, and for which alone he
hoards everything--time, strength, love, interest. This kind of man
likes not to be disturbed by enmity, he likes not to be disturbed by
friendship, it is a type which forgets or despises easily. It strikes
him as bad form to play the martyr, "to _suffer_ for truth"--he leaves
all that to the ambitious and to the stage-heroes of the intellect,
and to all those, in fact, who have time enough for such luxuries
(they themselves, the philosophers, have something _to do_ for truth).
They make a sparing use of big words; they are said to be adverse to
the word "truth" itself: it has a "high falutin'" ring. Finally, as
far as the chastity of philosophers is concerned, the fruitfulness
of this type of mind is manifestly in another sphere than that of
children; perchance in some other sphere, too, they have the survival
of their name, their little immortality (philosophers in ancient
India would express themselves with still greater boldness: "Of what
use is posterity to him whose soul is the world?"). In this attitude
there is not a trace of chastity, by reason of any ascetic scruple or
hatred of the flesh, any more than it is chastity for an athlete or a
jockey to abstain from women; it is rather the will of the dominant
instinct, at any rate, during the period of their advanced philosophic
pregnancy. Every artist knows the harm done by sexual intercourse
on

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Text Comparison with Thoughts Out of Season, Part II

Page 2
We would serve history only so far as it serves life; but to value its study beyond a certain point mutilates and degrades life: and this is a fact that certain marked symptoms of our time make it as necessary as it may be painful to bring to the test of experience.
Page 6
Cheerfulness, a good conscience, belief in the future, the joyful deed, all depend, in the individual as well as the nation, on there being a line that divides the visible and clear from the vague and shadowy: we must know the right time to forget as well as the right time to remember; and instinctively see when it is necessary to feel historically, and when unhistorically.
Page 23
An excess of history seems to be an enemy to the life of a time, and dangerous in five ways.
Page 24
The Roman of the Empire ceased to be a Roman through the contemplation of the world that lay at his feet; he lost himself in the crowd of foreigners that streamed into Rome, and degenerated amid the cosmopolitan carnival of arts, worships and moralities.
Page 29
Its roots are in justice alone: but a whole crowd of different motives may combine in the search for it, that have nothing to do with truth at all; curiosity, for example, or dread of ennui, envy, vanity, or amusement.
Page 32
They have all the appearance of chance, and make it impossible, quite apart from all natural influences, to establish any universal lines on which past events must have run.
Page 33
But if such generalisations as these are to stand as laws, the historian's labour is lost; for the residue of truth, after the obscure and insoluble part is removed, is nothing but the commonest knowledge.
Page 39
He has the "methods" for original work, the "correct ideas" and the airs of the master at his fingers' ends.
Page 40
" Thus they come to live an _ironical_ existence.
Page 42
These words may not be very acceptable, any more than my derivation of the excess of history.
Page 47
" The personality and the world-process! The world-process and the personality of the earthworm! If only one did not eternally hear the word "world, world, world," that hyperbole of all hyperboles; when we should only speak, in a decent manner, of "man, man, man"! Heirs of the Greeks and Romans, of Christianity? All that seems nothing to the cynics.
Page 56
He must be young to understand this protest; and considering the premature grayness of our present youth, he can scarcely be young enough if he would understand its reason as well.
Page 68
how badly we moderns compare with the Greeks and Romans, even in the serious study of educational problems.
Page 74
" It is no less than a marvel that he should have come to be this human kind of example: for he was beset, within and without, by the most frightful dangers, that would have crushed and broken a weaker nature.
Page 87
of Rousseau's man, so far at any rate as his hunger for life, his discontent and yearning, his intercourse with the demons of the heart could be represented.
Page 89
For he must go down.
Page 91
But we ought not to stand in the doorway for long; we should soon leave the first stages, and ask the question, seriously and definitely, "Is it possible to bring that incredibly high aim so near us, that it should educate us, or 'lead us out,' as well as lead us upward?"--in order that the great words of Goethe be not fulfilled in our case--"Man is born to a state of limitation: he can understand ends that are simple, present and definite, and is accustomed to make use of means that are near to his hand; but as soon as he comes into the open, he knows neither what he wishes nor what he ought to do, and it is all one whether he be confused by the multitude of objects or set beside himself by their greatness and importance.
Page 96
When we are ourselves received into that high order of philosophers, artists and saints, in this life or a reincarnation of it, a new object for our love and hate will also rise before us.
Page 100
In short, "man has a necessary claim to worldly happiness; only for that reason is education necessary.
Page 119
They had a preference for those obscure regions where a man could not walk long with clear vision.