Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 22

its absence, any more
than its presence before. One may think the German people to be very
far from this danger: yet the foreigner will have some warrant for
his reproach that our inward life is too weak and ill-organised to
provide a form and external expression for itself. It may in rare
cases show itself finely receptive, earnest and powerful, richer
perhaps than the inward life of other peoples; but, taken as a whole,
it remains weak, as all its fine threads are not tied together in one
strong knot. The visible action is not the self-manifestation of the
inward life, but only a weak and crude attempt of a single thread to
make a show of representing the whole. And thus the German is not to
be judged on any one action, for the individual may be as completely
obscure after it as before. He must obviously be measured by his
thoughts and feelings, which are now expressed in his books; if only
the books did not, more than ever, raise the doubt whether the famous
inward life is still really sitting in its inaccessible shrine. It
might one day vanish and leave behind it only the external
life,--with its vulgar pride and vain servility,--to mark the German.
Fearful thought!--as fearful as if the inward life still sat there,
painted and rouged and disguised, become a play-actress or something
worse; as his theatrical experience seems to have taught the quiet
observer Grillparzer, standing aside as he did from the main press.
"We feel by theory," he says. "We hardly know any more how our
contemporaries give expression to their feelings: we make them use
gestures that are impossible nowadays. Shakespeare has spoilt us
moderns."

This is a single example, its general application perhaps too hastily
assumed. But how terrible it would be were that generalisation
justified before our eyes! There would be then a note of despair in
the phrase, "We Germans feel by theory, we are all spoilt by
history;"--a phrase that would cut at the roots of any hope for a
future national culture. For every hope of that kind grows from the
belief in the genuineness and immediacy of German feeling, from the
belief in an untarnished inward life. Where is our hope or belief,
when its spring is muddied, and the inward quality has learned
gestures and dances and the use of cosmetics, has learned to express
itself "with due reflection in abstract terms," and gradually lose
itself? And how should a great productive spirit exist among a nation
that is not sure of its inward unity and is divided into educated

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Text Comparison with Thoughts Out of Season, Part II

Page 3
am trying to represent something of which the age is rightly proud--its historical culture--as a fault and a defect in our time, believing as I do that we are all suffering from a malignant historical fever and should at least recognise the fact.
Page 4
," and envies the beast, that forgets at once, and sees every moment really die, sink into night and mist, extinguished for ever.
Page 15
" 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.
Page 23
It is the painfullest comedy: he who sees it will feel a sacred obligation on him, and say to himself,--"Help must come: the higher unity in the nature and soul of a people must be brought back, the cleft between inner and outer must again disappear under the hammer of necessity.
Page 30
It is as though the heroic symphony had been arranged for.
Page 38
He knows "it was different in every age, and what you are does not matter.
Page 45
" But the man who has once learnt to crook the knee and bow the head before the power of history, nods "yes" at last, like a Chinese doll, to every power, whether it be a government or a public opinion or a numerical majority; and his limbs move correctly as the power pulls the string.
Page 53
For between him and the historical success of Christianity lies a dark heavy weight of passion and error, lust of power and honour, and the crushing force of the Roman Empire.
Page 59
And every man in this generation must subdue himself to pass the judgment on his own nature, which he might pass more easily on his whole time:--"We are without instruction, nay, we are too corrupt to live, to see and hear truly and simply, to understand what is near and natural to us.
Page 67
On the other hand, where do we find such a blending of harmonious voices--nay, the soul of harmony itself--as we see in natures like Cellini's, where everything--knowledge, desire, love and hate--tends towards a single point, the root of all, and a harmonious system, the resultant of the various forces, is built up through the irresistible domination of this vital centre? And so perhaps the two maxims are not contrary at all; the one merely saying that man must have a centre, the other, a circumference as well.
Page 74
Even in them the effect of this weary toiling and moiling is seen in many lines and wrinkles; their breathing is harder and their voice is forced.
Page 86
He contemptuously throws aside all the finery that seemed his truest humanity a little while ago--all his arts and sciences, all the refinements of his life,--he beats with his fists against the walls, in whose shadow he has degenerated, and goes forth to seek the light and the sun, the forest and the crag.
Page 95
voice with ears that hear.
Page 96
"I have often said, and will often repeat," he exclaims in one place, "the _causa finalis_ of natural and human activity is dramatic poetry.
Page 100
for the greatest amount of success and happiness that can be got from his particular stock of knowledge.
Page 103
As long as we actually mean by culture the progress of science, she will pass by the great suffering man and harden her heart, for science only sees the problems of knowledge, and suffering is something alien and unintelligible to her world--though no less a problem for that! If one accustom himself to put down every experience in a dialectical form of question and answer, and translate it into the language of "pure reason," he will soon wither up and rattle his bones like a skeleton.
Page 111
--Though the honour of causing the failure belongs least of all to the barking of his literary antagonists; first because there are few men with the patience to read them, and secondly, because any one who.
Page 115
It is possible that they will always oppose their sons becoming philosophers, and call it mere perversity; Socrates was sacrificed to the fathers' anger, for "corrupting the youth," and Plato even thought a new ideal state necessary to prevent the philosophers' growth from being dependent on the fathers' folly.
Page 118
The only method of criticising a philosophy that is possible and proves anything at all--namely to see whether one can live by it--has never been taught at the universities; only the criticism of words, and again words, is taught there.
Page 122
This may serve up to a certain point; but not when the modern state appoints an "anti-philosophy" to legitimise it; for it has true philosophy against it just as much as before, or even more so.