Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 15

we are tough folk, and will not be uprooted in the
night." And so, with his "we," he surveys the marvellous individual
life of the past and identifies himself with the spirit of the house,
the family and the city. He greets the soul of his people from afar
as his own, across the dim and troubled centuries: his gifts and his
virtues lie in such power of feeling and divination, his scent of a
half-vanished trail, his instinctive correctness in reading the
scribbled past, and understanding at once its palimpsests--nay, its
polypsests. Goethe stood with such thoughts before the monument of
Erwin von Steinbach: the storm of his feeling rent the historical
cloud-veil that hung between them, and he saw the German work for the
first time "coming from the stern, rough, German soul." This was the
road that the Italians of the Renaissance travelled, the spirit that
reawakened the ancient Italic genius in their poets to "a wondrous
echo of the immemorial lyre," as Jacob Burckhardt says. But the
greatest value of this antiquarian spirit of reverence lies in the
simple emotions of pleasure and content that it lends to the drab,
rough, even painful circumstances of a nation's or individual's life:
Niebuhr confesses that he could live happily on a moor among free
peasants with a history, and would never feel the want of art. How
could history serve life better than by anchoring the less gifted
races and peoples to the homes and customs of their ancestors, and
keeping them from ranging far afield in search of better, to find
only struggle and competition? The influence that ties men down to
the same companions and circumstances, to the daily round of toil, to
their bare mountain-side,--seems to be selfish and unreasonable: but
it is a healthy unreason and of profit to the community; as every one
knows who has clearly realised the terrible consequences of mere
desire for migration and adventure,--perhaps in whole peoples,--or
who watches the destiny of a nation that has lost confidence in its
earlier days, and is given up to a restless cosmopolitanism and an
unceasing desire for novelty. The feeling of the tree that clings to
its roots, the happiness of knowing one's growth to be one not merely
arbitrary and fortuitous, but the inheritance, the fruit and blossom
of a past, that does not merely justify but crown the present--this
is what we nowadays prefer to call the real historical sense.

These are not the conditions most favourable to reducing the past to
pure science: and we see here too, as we saw in the case of
monumental

Last Page Next Page

Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 4
of _The Will to Power_ are sufficiently remarkable to convey some idea of what the whole work would have been if only its author had been able to arrange and complete it according to his original design.
Page 18
But whence comes this "There ought not to be?"--whence this "sense" and _this standard_? At bottom the Nihilist supposes that the sight of such a desolate, useless Being is _unsatisfying_ to the philosopher, and fills him with desolation and despair.
Page 27
If existence had a final purpose it would have reached it.
Page 31
etc.
Page 34
Nowadays, when the state has a nonsensically oversized belly, in all fields and branches of work there are "representatives" over and above the real workman: for instance, in addition to the scholars, there are the journalists; in addition to the suffering masses, there is a crowd of jabbering and bragging ne'er-do-wells who "represent" that suffering--not to speak of the professional politicians who, though quite satisfied with their lot, stand up in Parliament.
Page 37
I call it the Homœopathy of Christianity! I am reminded that, to-day, there also exists a less humble sort of Protestantism; it is taught by royal.
Page 40
e.
Page 52
That is why socialism is on the whole a hopelessly bitter affair: and there is nothing more amusing than to observe the discord between the poisonous and desperate faces of present-day socialists--and what wretched and nonsensical feelings does not their style reveal to us!--and the childish lamblike happiness of their hopes and desires.
Page 55
We make our accidental positions (as Goethe and Stendhal did), our experiences, a foreground, and we lay stress upon them, so that we may deceive concerning our backgrounds.
Page 56
(Thus the Christian, the most puerile and backward man of this age, traces hope, peace, and the feeling of deliverance to a psychological inspiration on the part of God: being by nature a sufferer and a creature in need of repose, states of happiness, peace, and resignation, perforce seem strange to him, and seem to need some explanation.
Page 65
, bitterness, disillusionment, and resentment.
Page 66
,_ merely as a means,--that is to say, in order to be free from _all_ action.
Page 68
He gave the whole a new accent, altering the equilibrium everywhere .
Page 89
The Church is the barbarisation of Christianity.
Page 101
_ On the other hand, what deserves the most rigorous condemnation, is the ambiguous and.
Page 102
Here error is made a duty--a virtue, misapprehension has become a knack, the destructive instinct is systematised under the name of "redemption"; here every operation becomes a wound, an amputation of those very organs whose energy would be the prerequisite to a return of health.
Page 118
The whole of the teaching of responsibility relies upon the ingenuous psychological rule that the will is the only cause, and that one must have been aware of having willed in order to be able to regard _one's self_ as a cause.
Page 125
B.
Page 147
Our "ego"--which is _not_ one with the unitary controlling force of our beings!--is really only an imagined synthesis; therefore there can _be_ no "_egoistic_" _actions_.
Page 173
To what extent psychologists have been corrupted by the moral idiosyncrasy!--Not one of the ancient philosophers had the courage to advance the theory of the non-free will (that is to say, the theory that denies morality);--not one had the courage to identify the typical feature of happiness, of every kind of happiness "pleasure"), with the will to power:.