Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 25

of his fingers
in unravelling the knots. He has lost or destroyed his instinct; he
can no longer trust the "divine animal" and let the reins hang loose,
when his understanding fails him and his way lies through the desert.
His individuality is shaken, and left without any sure belief in
itself; it sinks into its own inner being, which only means here the
disordered chaos of what it has learned, which will never express
itself externally, being mere dogma that cannot turn to life. Looking
further, we see how the banishment of instinct by history has turned
men to shades and abstractions: no one ventures to show a
personality, but masks himself as a man of culture, a savant, poet or
politician.

If one take hold of these masks, believing he has to do with a
serious thing and not a mere puppet-show--for they all have an
appearance of seriousness--he will find nothing but rags and coloured
streamers in his hands. He must deceive himself no more, but cry
aloud, "Off with your jackets, or be what you seem!" A man of the
royal stock of seriousness must no longer be Don Quixote, for he has
better things to do than to tilt at such pretended realities. But he
must always keep a sharp look about him, call his "Halt! who goes
there?" to all the shrouded figures, and tear the masks from their
faces. And see the result! One might have thought that history
encouraged men above all to be honest, even if it were only to be
honest fools: this used to be its effect, but is so no longer.
Historical education and the uniform frock-coat of the citizen are
both dominant at the same time. While there has never been such a
full-throated chatter about "free personality," personalities can be
seen no more (to say nothing of free ones); but merely men in
uniform, with their coats anxiously pulled over their ears.
Individuality has withdrawn itself to its recesses; it is seen no
more from the outside, which makes one doubt if it be possible to
have causes without effects. Or will a race of eunuchs prove to be
necessary to guard the historical harem of the world? We can
understand the reason for their aloofness very well. Does it not seem
as if their task were to watch over history to see that nothing comes
out except other histories, but no deed that might be historical; to
prevent personalities becoming "free," that is, sincere towards
themselves and others, both in word and deed? Only through this
sincerity will the inner need and misery

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 16
e.
Page 21
When Kant says, "The understanding does not derive its laws from Nature, but dictates them to her," it is perfectly true with regard to the idea of Nature which we are compelled to associate with her (Nature = World as representation, that is to say as error), but which is the summing up of a number of errors of the understanding.
Page 27
The inexactitude of the judgment lies, firstly, in the manner in which the material is presented, namely very imperfectly; secondly, in the manner in which the conclusion is.
Page 33
turn a deaf ear to scorn.
Page 61
Are pleasure, egoism, vanity _necessary_ for the production of the moral phenomena and their highest result, the sense for truth and justice in knowledge; were error and the confusion of the imagination the only means through which mankind could raise itself gradually to this degree of self-enlightenment and self-liberation--who would dare to undervalue these means? Who would dare to be sad if he perceived the goal to which those roads led? Everything in the domain of morality has evolved, is changeable, unstable, everything is dissolved, it is true; but _everything is also streaming towards one goal.
Page 65
_ No conclusion may be drawn with regard to everything that is outside of us, that anything will _be_ so and so, _must_ be so and so; the approximately sure, reliable are _we,_--man is the _rule,_ nature is _irregularity,_--this theory contains the fundamental conviction which obtains in rude, religiously productive primitive civilisations.
Page 69
All psychological feelings of Christianity work upon this unhealthy excess of sentiment, and upon the deep corruption of head and heart it necessitates; it desires to destroy, break, stupefy, confuse,--only one thing it does not desire, namely _moderation,_ and therefore it is in the deepest sense barbaric, Asiatic, ignoble and un-Greek.
Page 72
--However much we may think we have weaned ourselves from religion, it has nevertheless not been done so thoroughly as to deprive us of pleasure in encountering religious sensations and moods in music, for instance; and if a philosophy shows us the justification of metaphysical hopes and the deep peace of soul to be thence acquired, and speaks, for instance, of the "whole, certain gospel in the gaze of Raphael's Madonnas," we receive such statements and expositions particularly warmly; here the philosopher finds it easier to prove; that which he desires to give corresponds to a heart that desires to receive.
Page 96
Schiller's reflections (which are almost always based on erroneous or trivial fancies) are just theatrical Reflections, and as such are very effective; whereas Shakespeare's reflections do honour to his model, Montaigne, and contain quite serious thoughts in polished form, but on that account are too remote and refined for the eyes of the theatrical public, and are consequently ineffective.
Page 97
UNTRANSLATABLE.
Page 100
--An important object will be best described if the colours for the painting are taken out of the object itself, as a chemist does, and then employed like an artist, so that the drawing develops from the outlines and transitions of the colours.
Page 137
For wherever the great architecture of culture manifested itself it was its mission to compel opposing powers to agree, by means of an overwhelming accumulation of other less unbearable powers, without thereby oppressing and fettering them.
Page 142
And inasmuch as you wish with all your strength to see in advance how the knots of the future are tied, your own life acquires the value of an instrument and means of knowledge.
Page 146
--Very conceited persons, who have received less consideration than they expected, attempt for a long time to deceive themselves and others with regard to it, and become subtle psychologists in order to make out that they have been amply honoured.
Page 178
it by a new power, a newly-formed majority.
Page 179
--Socialism is the fantastic younger brother of almost decrepit despotism, which it wants to succeed; its efforts are, therefore, in the deepest sense reactionary.
Page 187
--The higher morality of one man as compared with that of another, often lies merely in the fact that his aims are quantitively greater.
Page 190
Many a one becomes a conspirator, malevolent gossip, or intriguer, merely because his voice is best suited for whispering.
Page 196
He who has become.
Page 198
--We usually endeavour to acquire _one_ attitude of mind, _one_ set of opinions for all situations and events of.