Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 23

whose inner life has been drawn from the true path of education, and
uneducated men whose inner life cannot be approached at all? How
should it exist, I say, when the people has lost its own unity of
feeling, and knows that the feeling of the part calling itself the
educated part and claiming the right of controlling the artistic
spirit of the nation, is false and hypocritical? Here and there the
judgment and taste of individuals may be higher and finer than the
rest, but that is no compensation: it tortures a man to have to speak
only to one section and be no longer in sympathy with his people. He
would rather bury his treasure now, in disgust at the vulgar
patronage of a class, though his heart be filled with tenderness for
all. The instinct of the people can no longer meet him half-way; it
is useless for them to stretch their arms out to him in yearning.
What remains but to turn his quickened hatred against the ban, strike
at the barrier raised by the so-called culture, and condemn as judge
what blasted and degraded him as a living man and a source of life?
He takes a profound insight into fate in exchange for the godlike
desire of creation and help, and ends his days as a lonely
philosopher, with the wisdom of disillusion. 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." But to what
means can he look? What remains to him now but his knowledge? He
hopes to plant the feeling of a need, by speaking from the breadth of
that knowledge, giving it freely with both hands. From the strong
need the strong action may one day arise. And to leave no doubt of
the instance I am taking of the need and the knowledge, my testimony
shall stand, that it is German unity in its highest sense which is
the goal of our endeavour, far more than political union: it is the
unity of the German spirit and life after the annihilation of the
antagonism between form and substance, inward life and convention.


An excess of history seems to be an enemy to the life of a time, and
dangerous in five ways. Firstly, the contrast of inner and outer is
emphasised and personality weakened. Secondly, the time comes to
imagine that it

Last Page Next Page

Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 19
Page 30
According to their judgment the predicates: "grudge" and "envy" fit only the nature of the evil Eris, and for this reason they do not hesitate to designate these verses as spurious or thrown by chance into this place.
Page 33
No Protagoras has composed such beautiful myths as I, no dramatist such a spirited and fascinating whole as the Symposion, no orator penned such an oration as I put up in the Georgias--and now I reject all that together and condemn all imitative art! Only the contest made me a poet, a sophist, an orator!" What a problem unfolds itself there before us, if we ask about the relationship between the contest and the conception of the work of art!--If on the other hand we remove the contest from Greek life, then we look at once into the pre-Homeric abyss of horrible savagery, hatred, and pleasure in destruction.
Page 34
And this divine envy breaks into flames when it beholds man without rival, without opponent, on the solitary height of glory.
Page 42
Of this sublime intercourse of spirits I have resolved to relate those items which our modern hardness of hearing might perhaps hear and understand; that means certainly the least of all.
Page 49
And just as words and verse to the dramatist are only stammerings in a foreign language, to tell in it what he lived, what he saw, and what he can directly promulgate by gesture and music only, thus the expression of every deep philosophical intuition by means of dialectics and scientific reflection is, it is true, on the one hand the only means to communicate what has been seen, but on the other hand it is a paltry means, and at the bottom a metaphorical, absolutely inexact translation into a different sphere and language.
Page 61
To wander lonely along.
Page 66
In short the proposition results: "For the Becoming the 'Existent' as well as the 'Non-Existent' is necessary; when they co-operate then a Becoming results.
Page 68
But this very tautological knowledge called inexorably to him: what does not exist, exists not! What is, is! Suddenly he feels upon his life the load of an enormous logical sin; for had he not always without hesitation assumed that _there were existing_ negative qualities, in short a "Non-Existent," that therefore, to express it by a formula, A = Not-A, which indeed could only be advanced by the most out and out perversity of thinking.
Page 71
_," it is not yet tree," as long as I perhaps look at the shrub.
Page 72
For _esse_ means at the bottom: "to breathe," if man uses it of all other things, then he transmits the conviction that he himself breathes and lives by means of a metaphor, _i.
Page 74
" Thus the over-risky flash of fancy had become necessary to declare Thinking and "Being" identical.
Page 75
Nothing has altered.
Page 77
,_ must be eternal, increate, imperishable and ever co-existing.
Page 88
And since this whirl must be infinitely strong in order not to be checked through the whole world of the Infinite weighing heavily upon it, it will be infinitely quick, for strength can manifest itself originally only in speed.
Page 89
" Aristotle relates that, to the question what made life worth living, Anaxagoras had answered: "Contemplating the heavens and the total order of the Cosmos.
Page 95
These assumed as entitative.
Page 102
Already it costs him some trouble to admit to himself that the.
Page 103
, to apply a standard which _does not exist.
Page 105