Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 2

translated "for others." The _Thoughts out of Season_ are the first
announcement of the complex theme of the _Zarathustra_. They form the
best possible introduction to Nietzschean thought. Nietzsche is
already the knight-errant of philosophy: but his adventure is just

A. C.



"I hate everything that merely instructs me without increasing or
directly quickening my activity." These words of Goethe, like a
sincere _ceterum censeo_, may well stand at the head of my thoughts
on the worth and the worthlessness of history. I will show in them
why instruction that does not "quicken," knowledge that slackens the
rein of activity, why in fact history, in Goethe's phrase, must be
seriously "hated," as a costly and superfluous luxury of the
understanding: for we are still in want of the necessaries of life,
and the superfluous is an enemy to the necessary. We do need history,
but quite differently from the jaded idlers in the garden of
knowledge, however grandly they may look down on our rude and
unpicturesque requirements. In other words, we need it for life and
action, not as a convenient way to avoid life and action, or to
excuse a selfish life and a cowardly or base action. 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.

I have tried to describe a feeling that has often troubled me: I
revenge myself on it by giving it publicity. This may lead some one
to explain to me that he has also had the feeling, but that I do not
feel it purely and elementally enough, and cannot express it with the
ripe certainty of experience. A few may say so; but most people will
tell me that it is a perverted, unnatural, horrible, and altogether
unlawful feeling to have, and that I show myself unworthy of the
great historical movement which is especially strong among the German
people for the last two generations.

I am at all costs going to venture on a description of my feelings;
which will be decidedly in the interests of propriety, as I shall
give plenty of opportunity for paying compliments to such a
"movement." And I gain an advantage for myself that is more valuable
to me than propriety--the attainment of a correct point of view,
through my critics, with regard to our age.

These thoughts are "out of season," because I

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Text Comparison with We Philologists Complete Works of Friedrich Nietzsche, Volume 8

Page 5
Thus there is no such accumulation of philological capacity as there was, let us say, in Beethoven's family of musical capacity.
Page 6
Overstraining of the memory--very common among philologists, together with a poor development of the judgment.
Page 9
For, if the cases were identical, preoccupation with Greek and Roman antiquity would be identical with the "science of education.
Page 10
and commanding respect: no other science has been so well favoured.
Page 11
Page 12
_It is thus to the interest of their profession not to let a clear impression of antiquity come to light; in particular the impression that antiquity in its highest sense renders one "out of season?"_ i.
Page 14
41 There has been an age-long battle between the Germans and antiquity, _i.
Page 16
Philologists of the first type are teachers at the public schools, those of the second are professors at the universities.
Page 21
75 There is something disrespectful about the way in which we.
Page 22
Estrangement from the nation and its needs.
Page 23
85 It is now no longer a matter of surprise to me that, with such teachers, the education of our time should be worthless.
Page 25
By means of happy inventions and discoveries, we can train the individual differently and more highly than has yet been done by mere chance and accident.
Page 26
Envy, jealousy, as among gifted people.
Page 27
they instinctively made the utmost exertions to secure a safe refuge for themselves (in the _polis_).
Page 29
in these ways we can now begin to compare ourselves with the Greek gods.
Page 37
Our scientific assumptions admit just as much of an interpretation and utilisation in favour of a besotting philistinism--yea, in favour of bestiality--as also in favour of "blessedness" and soul-inspiration.
Page 40
Page 41
The individual must become familiarised with claims that, when he says Yea to his own will, he also says Yea to the will of that centre--for example, in reference to a choice, as among women for marriage, and likewise as to the manner in which his child shall be brought up.
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The breeding of the genius as the only man who can truly value and deny life.