Thoughts Out of Season, Part II

By Friedrich Nietzsche

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the copy and
compendium of the whole world. If a man look at himself through a
veil of other people's opinions, no wonder he sees nothing but--those
opinions. And it is thus that the professors see and live. But
Schopenhauer had the rare happiness of seeing the genius not only in
himself, but also outside himself--in Goethe; and this double
reflection taught him everything about the aims and culture of the
learned. He knew by this experience how the free strong man, to whom
all artistic culture was looking, must come to be born; and could he,
after this vision, have much desire to busy himself with the
so-called "art," in the learned, hypocritical manner of the moderns?
He had seen something higher than that--an awful unearthly
judgment-scene in which all life, even the highest and completest,
was weighed and found too light; he had beheld the saint as the judge
of existence. We cannot tell how early Schopenhauer reached this view
of life, and came to hold it with such intensity as to make all his
writings an attempt to mirror it; we know that the youth had this
great vision, and can well believe it of the child. Everything that
he gained later from life and books, from all the realms of
knowledge, was only a means of colour and expression to him; the
Kantian philosophy itself was to him an extraordinary rhetorical
instrument for making the utterance of his vision, as he thought,
clearer; the Buddhist and Christian mythologies occasionally served
the same end. He had one task and a thousand means to execute it; one
meaning, and innumerable hieroglyphs to express it.

It was one of the high conditions of his existence that he really
could live for such a task--according to his motto _vitam impendere
vero_--and none of life's material needs could shake his resolution;
and we know the splendid return he made his father for this. The
contemplative man in Germany usually pursues his scientific studies
to the detriment of his sincerity, as a "considerate fool," in search
of place and honour, circumspect and obsequious, and fawning on his
influential superiors. Nothing offended the savants more than
Schopenhauer's unlikeness to them.


VIII.

These are a few of the conditions under which the philosophical
genius can at least come to light in our time, in spite of all
thwarting influences;--a virility of character, an early knowledge of
mankind, an absence of learned education and narrow patriotism, of
compulsion to earn his livelihood or depend on the state,--freedom in
fact, and again freedom; the same marvellous and dangerous element in
which the Greek philosophers grew up. The

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Text Comparison with The Dawn of Day

Page 22
A great deal of hypocrisy and falsehood came into the world as the result of such transformations; but each time, too, at the cost of such disadvantages, a new and _superhuman_ conception which elevates mankind.
Page 24
For, when the habit of some distinguished action becomes _hereditary_, its root, so to speak, is not transmitted, but only its fruits (for only feelings, and not thoughts, can become hereditary): and, if we presuppose that this root is not reintroduced by education, in the second generation the joy in the cruelty is no longer felt: but only pleasure in the habit as such.
Page 37
the same manner as a few philosophers thought they could dispense with tedious and laborious dialectics, and the collection of strictly-proved facts, and point out a royal road to truth.
Page 41
The Law was the Cross on which he felt himself crucified.
Page 54
--An omniscient and omnipotent God who does not even take care that His intentions shall be understood by His creatures--could He be a God of goodness? A God, who, for thousands of years, has permitted innumerable doubts and scruples to continue unchecked as if they were of no importance in the salvation of mankind, and who, nevertheless, announces the most dreadful consequences for any one who mistakes his truth? Would he not be a cruel god if, being himself in possession of the truth, he could calmly contemplate mankind, in a state of miserable torment, worrying its mind as to what was truth? Perhaps, however, he really is a God of goodness, and was unable to express Himself more clearly? Perhaps he lacked intelligence enough for this? Or eloquence? All the worse! For in such a case he may have been deceived himself in regard to what he calls his "truth," and may not be far from being another "poor, deceived devil!" Must he not therefore experience all the torments of hell at seeing His creatures suffering so much here below--and even more, suffering through all eternity--when he himself can neither advise nor help them, except as a deaf and dumb person, who makes all kinds of equivocal signs when his child or his dog is threatened with the most fearful danger? A distressed believer who argues thus might be pardoned if his pity for the suffering God were greater than his pity for his "neighbours"; for they are his neighbours no longer if that most solitary and primeval being is also the greatest sufferer and stands most in need of consolation.
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145.
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that we might speak them fluently and well? Nowhere can we find a real proficiency or any new faculty as the result of.
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At the present time we ask: What is laughter? how does it arise? We have considered the point, and finally reached the conclusion that there is nothing which is good, beautiful, sublime, or evil in itself; but rather that there are conditions of soul which lead us to attribute such qualities to things outside ourselves and in us.
Page 136
Do you think that Tristan and Isolde are warnings against adultery, merely because adultery has resulted in the death of both of them? This would be turning poets upside down, these poets who, especially Shakespeare, are in love with the passions in themselves, and not less so with the readiness for death which they give rise to: this mood in which the heart no more clings to life than a drop of water does to the glass.
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_ That is just what I wished to hear from you.
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"--"What I have said once I will do"--This manner of thinking is believed to indicate great strength of character.
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His theme--this so-called world-history--what is it but opinions on imaginary actions and their imaginary motives, which in their turn give rise to opinions and actions the reality of which, however, is at once evaporated, and is only effective as vapour,--a continual generating and impregnating of phantoms above the dense mists of unfathomable reality.
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--The more the rights of states and princes are questioned as to their right to sacrifice the individual (for example, in the administration of justice, conscription, etc.
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admitting, they were quite colour-blind in regard to blue and green, believing the former to be a deeper brown, and the latter to be yellow.
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And how they.
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" 482.
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--Should it then be the task of philosophy to reconcile what the child has learnt with what the man has come to recognise? Should philosophy be the task of young men because they stand midway between child and man and possess intermediate necessities? It would almost appear to be so if you consider at what ages of their life philosophers are now in the habit of setting forth their conceptions: at a time when it is too late for faith and too early for knowledge.
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--Michelangelo considered Raphael's genius as having been acquired by study, and upon his own as a natural gift: learning as opposed to talent; though this is mere pedantry, with all due respect to the great pedant himself.
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THE TYRANTS OF THE INTELLECT.
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"What do I matter?" is written over the door of the thinker of the future.