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

By Friedrich Nietzsche

Page 77

occasions of great mental strain and preparation; as far as the
strongest artists and those with the surest instincts are concerned,
this is not necessarily a case of experience--hard experience--but it
is simply their "maternal" instinct which, in order to benefit the
growing work, disposes recklessly (beyond all its normal stocks and
supplies) of the _vigour_ of its _animal_ life; the greater power then
_absorbs_ the lesser. Let us now apply this interpretation to gauge
correctly the case of Schopenhauer, which we have already mentioned: in
his case, the sight of the beautiful acted manifestly like a resolving
irritant on the chief power of his nature (the power of contemplation
and of intense penetration); so that this strength exploded and became
suddenly master of his consciousness. But this by no means excludes
the possibility of that particular sweetness and fulness, which is
peculiar to the æsthetic state, springing directly from the ingredient
of sensuality (just as that "idealism" which is peculiar to girls at
puberty originates in the same source)--it may be, consequently, that
sensuality is not removed by the approach of the æsthetic state, as
Schopenhauer believed, but merely becomes transfigured, and ceases to
enter into the consciousness as sexual excitement. (I shall return once
again to this point in connection with the more delicate problems of
the _physiology of the æsthetic_, a subject which up to the present has
been singularly untouched and unelucidated.)


9.

A certain asceticism, a grimly gay whole-hearted renunciation, is, as
we have seen, one of the most favourable conditions for the highest
intellectualism, and, consequently, for the most natural corollaries
of such intellectualism: we shall therefore be proof against any
surprise at the philosophers in particular always treating the ascetic
ideal with a certain amount of predilection. A serious historical
investigation shows the bond between the ascetic ideal and philosophy
to be still much tighter and still much stronger. It may be said that
it was only in the _leading strings_ of this ideal that philosophy
really learnt to make its first steps and baby paces--alas how
clumsily, alas how crossly, alas how ready to tumble down and lie on
its stomach was this shy little darling of a brat with its bandy legs!
The early history of philosophy is like that of all good things;--for a
long time they had not the courage to be themselves, they kept always
looking round to see if no one would come to their help; further, they
were afraid of all who looked at them. Just enumerate in order the
particular tendencies and virtues of the philosopher--his tendency to
doubt, his tendency to deny, his tendency

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Text Comparison with Thoughts out of Season, Part I

Page 1
.
Page 9
Both Disraeli and Nietzsche you perceive starting from the same pessimistic diagnosis of the wild anarchy, the growing melancholy, the threatening Nihilism of Modern Europe, for both recognised the danger of the age behind its loud and forced "shipwreck gaiety," behind its big-mouthed talk.
Page 12
What a pity he did not know all this! What a shower of splendid additional sarcasms he would have poured over those flat-nosed Franks, had he known what I know now, that it is the eternal way of the Christian to be a rebel, and that just as he has once rebelled against us, he has never ceased pestering and rebelling against any one else either of his own or any other creed.
Page 15
" David Strauss, in a letter to a friend, soon after the publication of the first Thought out of Season, expresses his utter astonishment that a total stranger should have made such a dead set at him.
Page 21
If however, it be permitted to grow and to spread, if it be spoilt by the flattering and nonsensical assurance that it has been victorious,--then, as I have said, it will have the power to extirpate German mind, and, when that is done, who knows whether there will still be anything to be made out of the surviving German body! Provided it were possible to direct that calm and tenacious bravery which the German opposed to the pathetic and.
Page 23
To speak of German scholarship and culture as having conquered, therefore, can only be the outcome of a misapprehension, probably resulting from the circumstance that every precise notion of culture has now vanished from Germany.
Page 25
Owing to this lack of self-knowledge, he is convinced that his "culture" is the consummate manifestation of real German culture; and, since he everywhere meets with scholars of his own type, since all public institutions, whether schools, universities, or academies, are so organised as to be in complete harmony with his education and needs, wherever he goes he bears with him the triumphant feeling that he is the worthy champion of prevailing German culture, and he frames his pretensions and claims accordingly.
Page 30
For, although he may only be able to appreciate slavish copying or accurate portraiture of the present, still he knows that the latter will but glorify him, and increase the well-being of "reality"; while the former, far from doing him any harm, rather helps to establish his reputation as a classical judge of taste, and is not otherwise troublesome; for he has, once and for all, come to terms with the classics.
Page 32
His book entitled The Old Faith and the New is, first in regard to its contents, and secondly in regard to its being a book and a literary production, an uninterrupted confession; while, in the very fact that he allows himself to write confessions at all about his faith, there already lies a confession.
Page 39
In sooth, Great Master, why have you written such fusty little chapters? We do, indeed, learn something new from them; for instance, that Gervinus made it known to the world how and why Goethe was no dramatic genius; that, in the second part of Faust, he had only produced a world of phantoms and of symbols; that Wallenstein is a Macbeth as well as a Hamlet; that the Straussian reader extracts the short stories out of the Wanderjahre "much as naughty children pick the raisins and almonds out of a tough plum-cake"; that no complete effect can be produced on the stage without the forcible element, and that Schiller emerged from Kant as from a cold-water cure.
Page 44
As to Mozart, what Aristotle says of Plato ought really to be applied here: "Insignificant people ought not to be permitted even to praise him.
Page 46
As a matter of fact, he does not really prick himself, but selects another more violent method, which he describes thus: "We open Schopenhauer, who takes every occasion of slapping our idea in the face" (p.
Page 59
It is above all convinced of the originality of all German educational institutions, more particularly the public schools and universities; it does not cease recommending these to foreigners, and never doubts that if the Germans have become the most cultivated and discriminating people on earth, it is owing to such institutions.
Page 66
Who could help having a suspicion or two, when reading the following passage, for instance, in which Strauss says of Voltaire, "As a philosopher [he] is certainly not original, but in the main a mere exponent of English investigations: in this respect, however, he shows himself to be completely master of his subject, which he presents with incomparable skill, in all possible lights and from all possible sides, and is able withal to meet the demands of thoroughness, without, however, being over-severe in his method"? Now, all the negative traits mentioned in this passage might be applied to Strauss.
Page 84
As a child he will more closely resemble an old man.
Page 107
I lead you into a kingdom which is also real, and when I lead you out of my cell into your daylight, ye will be able to judge which life is more real, which, in fact, is day and which night.
Page 125
If, therefore, the heroes and gods of mythical dramas, as understood by Wagner, were to express themselves plainly in words, there would be a danger (inasmuch as the language of words might tend to awaken the theoretical side in us) of our finding ourselves transported from the world of myth to the world of ideas, and the result would be not only that we should fail to understand with greater ease, but that we should probably not understand at all.
Page 131
clear to the listener, because it was never really clear, even in the mind of the composer.
Page 143
How he forges his sword, kills the dragon, gets possession of the ring, escapes the craftiest ruse, awakens Brunhilda; how the curse abiding in the ring gradually overtakes him; how, faithful in faithfulness, he wounds the thing he most loves, out of love; becomes enveloped in the shadow and cloud of guilt, and, rising out of it more brilliantly than the sun, ultimately goes down, firing the whole heavens with his burning glow and purging the world of the curse,--all this is seen by the god whose.
Page 144
And now ask yourselves, ye generation of to-day, Was all this composed for you? Have ye the courage to point up to the stars of the whole of this heavenly dome of beauty and goodness and to say, This is our life, that Wagner has transferred to a place beneath the stars? Where are the men among you who are able to interpret the divine image of Wotan in the light of their own lives, and who can become ever greater while, like him, ye retreat? Who among you would renounce power, knowing and having learned that power is evil? Where are they who like Brunhilda abandon their knowledge to love, and finally rob their lives of the highest wisdom, "afflicted love, deepest sorrow, opened my eyes"? and where are the free and fearless, developing and blossoming in innocent egoism? and where are the Siegfrieds, among you? He who questions thus and does so in vain, will find himself compelled to look around him for signs of the future; and should his eye, on reaching an unknown distance, espy just that "people" which his own generation can read out of the signs contained in Wagnerian art, he will then also understand what Wagner will mean to this people--something that he cannot be to all of us, namely, not the prophet of the future, as perhaps he would fain appear to us, but the interpreter and clarifier of the past.