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

By Friedrich Nietzsche

Page 83

on what will it vent its pet caprice?
On that which has been felt with the greatest certainty to be true,
to be real; it will look for _error_ in those very places where the
life instinct fixes truth with the greatest positiveness. It will, for
instance, after the example of the ascetics of the Vedanta Philosophy,
reduce matter to an illusion, and similarly treat pain, multiplicity,
the whole logical contrast of "_Subject_" and "_Object_"--errors,
nothing but errors! To renounce the belief in one's own ego, to
deny to one's self one's own "reality"--what a triumph! and here
already we have a much higher kind of triumph, which is not merely
a triumph over the senses, over the palpable, but an infliction of
violence and cruelty on _reason_; and this ecstasy culminates in the
ascetic self-contempt, the ascetic scorn of one's own reason making
this decree: _there is_ a domain of truth and of life, but reason is
specially _excluded_ therefrom.. .. By the bye, even in the Kantian
idea of "the intellegible character of things" there remains a trace
of that schism, so dear to the heart of the ascetic, that schism
which likes to turn reason against reason; in fact, "intelligible
character" means in Kant a kind of quality in things of which the
intellect comprehends this much, that for it, the intellect, it is
_absolutely incomprehensible_. After all, let us, in our character
of knowers, not be ungrateful towards such determined reversals of
the ordinary perspectives and values, with which the mind had for
too long raged against itself with an apparently futile sacrilege!
In the same way the very seeing of another vista, the very _wishing_
to see another vista, is no little training and preparation of the
intellect for its eternal "_Objectivity_"--objectivity being understood
not as "contemplation without interest" (for that is inconceivable
and non-sensical), but as the ability to have the pros and cons _in
one's power_ and to switch them on and off, so as to get to know how
to utilise, for the advancement of knowledge, the _difference_ in
the perspective and in the emotional interpretations. But let us,
forsooth, my philosophic colleagues, henceforward guard ourselves more
carefully against this mythology of dangerous ancient ideas, which has
set up a "pure, will-less, painless, timeless subject of knowledge";
let us guard ourselves from the tentacles of such contradictory ideas
as "pure reason," "absolute spirituality," "knowledge-in-itself":--in
these theories an eye that cannot be thought of is required to think,
an eye which ex hypothesi has no direction at all, an eye in which
the active and interpreting functions are cramped, are absent; those
functions,

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Text Comparison with Thoughts Out of Season, Part II

Page 8
They believe that the meaning of existence will become ever clearer in the course of its evolution, they only look backward at the process to understand the present and stimulate their longing for the future.
Page 20
For we moderns have nothing of our own.
Page 22
"We feel by theory," he says.
Page 25
His individuality is shaken, and left without any sure belief in itself; it sinks into its own inner being, which only means here the disordered chaos of what it has learned, which will never express itself externally, being mere dogma that cannot turn to life.
Page 26
It is only otherwise in action, in "life.
Page 37
There are some who believe in the saving power of German music to revolutionise the German nature.
Page 40
VIII.
Page 41
But the human race is tough and persistent, and will not admit that the lapse of a thousand years, or a hundred thousand, entitles any one to sum up its progress from the past to the future; that is, it will not be observed as a whole at all by that infinitesimal atom, the individual man.
Page 44
" History understood in this Hegelian way has been contemptuously called God's sojourn upon earth,--though the God was first created by the history.
Page 52
At first it will fall asunder and cease to be a people.
Page 59
And being such a dead fabric of words and ideas, that yet has an uncanny movement in it, I have still perhaps the right to say _cogito ergo sum_, though not _vivo ergo cogito_.
Page 61
To the others there will appear, in the meantime, nothing but a row of covered dishes, that may perhaps seem empty: until they see one day with astonished eyes that the dishes are full,.
Page 66
Compare these objects, consider how one completes and broadens and transcends and explains another, how they form a ladder on which thou hast all the time been climbing to thy self: for thy true being lies not deeply hidden in thee, but an infinite height above thee, or at least above that which thou dost commonly take to be thyself.
Page 68
But, to their shame, nothing shows more clearly the insolent self-satisfaction of our people than the lack of demand for educators; it comes partly from meanness, partly from want of thought.
Page 74
Hence they push their doctrine, in practice, to its merciless conclusion, that there is always a secret guilt in isolation.
Page 76
This was, for example, the effect of the Kantian philosophy on Heinrich von Kleist.
Page 85
For a century we have been ready for a world-shaking convulsion; and though we have lately been trying to set the conservative strength of the so-called national state against the great modern tendency to volcanic destructiveness, it will only be, for a long time yet, an aggravation of the universal unrest that hangs over us.
Page 103
" And this among a people that has produced a Schopenhauer and a Wagner! and will produce others, unless we are blindly deceiving ourselves; for should not their very existence be a guarantee that such forces are even now potential in the German spirit? Or will they be exceptions, the last inheritors of the qualities that were once called German? I can see nothing to help me here, and return to my main argument again, from which my doubts and anxieties have made me digress.
Page 118
be in his place and appear to be thinking! What then? "But," one will say, "he is not a thinker but mainly a depository of thought, a man of great learning in all previous philosophies.
Page 123
Classical antiquity is the favourite playground nowadays, and its effect is no longer classical and formative; as is shown by the students, who are certainly no models for imitation.