Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 26

of the modern man be brought
to the light, and art and religion come as true helpers in the place
of that sad hypocrisy of convention and masquerade, to plant a common
culture which will answer to real necessities, and not teach, as the
present "liberal education" teaches, to tell lies about these needs,
and thus become a walking lie one's self.

In such an age, that suffers from its "liberal education," how
unnatural, artificial and unworthy will be the conditions under which
the sincerest of all sciences, the holy naked goddess Philosophy,
must exist! She remains, in such a world of compulsion and outward
conformity, the subject of the deep monologue of the lonely wanderer
or the chance prey of any hunter, the dark secret of the chamber or
the daily talk of the old men and children at the university. No one
dare fulfil the law of philosophy in himself; no one lives
philosophically, with that single-hearted virile faith that forced
one of the olden time to bear himself as a Stoic, wherever he was and
whatever he did, if he had once sworn allegiance to the Stoa. All
modern philosophising is political or official, bound down to be a
mere phantasmagoria of learning by our modern governments, churches,
universities, moralities and cowardices: it lives by sighing "if
only...." and by knowing that "it happened once upon a time...."
Philosophy has no place in historical education, if it will be more
than the knowledge that lives indoors, and can have no expression in
action. Were the modern man once courageous and determined, and not
merely such an indoor being even in his hatreds, he would banish
philosophy. At present he is satisfied with modestly covering her
nakedness. Yes, men think, write, print, speak and teach
philosophically: so much is permitted them. It is only otherwise in
action, in "life." Only one thing is permitted there, and everything
else quite impossible: such are the orders of historical education.
"Are these human beings," one might ask, "or only machines for
thinking, writing and speaking?"

Goethe says of Shakespeare: "No one has more despised correctness of
costume than he: he knows too well the inner costume that all men
wear alike. You hear that he describes Romans wonderfully; I do not
think so: they are flesh-and-blood Englishmen; but at any rate they
are men from top to toe, and the Roman toga sits well on them." Would
it be possible, I wonder, to represent our present literary and
national heroes, officials and politicians as Romans? I am sure it
would not, as they are no men, but incarnate compendia, abstractions
made

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Text Comparison with The Joyful Wisdom Complete Works, Volume Ten

Page 4
Life--that means for us to transform constantly into light and flame all that we are, and also all that we meet with; we _cannot_ possibly do otherwise.
Page 6
"--TR.
Page 14
.
Page 22
Have the different divisions of the day, the consequences of a regular appointment of the times for labour, feast, and repose, ever been made the object of investigation? Do we know the moral effects of the alimentary substances? Is there a philosophy of nutrition? (The ever-recurring outcry for and against vegetarianism proves that as yet there is no such philosophy!) Have the experiences with regard to communal living, for example, in monasteries, been collected? Has the dialectic of marriage and friendship been set forth? The customs of the learned, of trades-people, of artists, and of mechanics--have they already found their thinkers? There is so much to think of thereon! All that up till now has been considered as the "conditions of existence," of human beings, and all reason, passion and superstition in this consideration--have they been investigated to the end? The observation alone of the different degrees of development which the human impulses have attained, and could yet.
Page 54
_The Mistresses of the Masters--_A powerful contralto voice, as we occasionally hear it in the theatre, raises suddenly for us the curtain on possibilities in which we usually do not believe; all at once we are convinced that somewhere in the world there may be women with high, heroic, royal souls, capable and prepared for magnificent remonstrances, resolutions, and self-sacrifices, capable and prepared for domination over men, because in them the best in man, superior to sex, has become a corporeal ideal.
Page 62
Above all, however, people wanted to have the advantage of the elementary conquest which man experiences in himself when he hears music: rhythm is a constraint; it produces an unconquerable desire to yield, to join in; not only the step of the foot, but also the soul itself follows the measure,--probably the soul of the Gods also, as people thought! They attempted, therefore, to _constrain_ the Gods by rhythm, and to exercise a power over them; they threw poetry around the Gods like a magic noose.
Page 63
--And not only in the religious song, but also in the secular song of the most ancient times, the prerequisite is that the rhythm should exercise a magical influence; for example, in drawing water, or in rowing: the song is for the enchanting of the spirits supposed to be active thereby; it makes them obliging, involuntary and the instruments of man.
Page 66
joint, and when every instant something may originate "out of nothing.
Page 79
_Honesty_ would have disgust and suicide in its train.
Page 80
Let us now be on our guard against believing that the universe is a machine; it is assuredly not constructed with a view to _one_ end; we invest it with far too high an honour with the word "machine.
Page 94
--_Natures such as the apostle Paul, have an evil eye for the passions; they learn to know only the filthy, the distorting, and the heart-breaking in them,--their ideal aim, therefore, is the annihilation of the passions; in the divine they see complete purification from passion.
Page 105
231.
Page 114
_Lofty Moods.
Page 118
295.
Page 131
_--All preachers of morality, as also all theologians, have a bad habit in common: all of them try to persuade man that he is very ill, and that a severe, final, radical cure is necessary.
Page 143
But we awaited thee every morning, took from thee thine overflow, and blessed thee for it.
Page 148
The usual error in their premises is their insistence on a certain _consensus_ among human beings, at least among civilised human beings, with regard to certain propositions of morality, from thence they conclude that these propositions are absolutely binding even upon you and me; or reversely, they come to the conclusion that _no_ morality is binding, after the truth has dawned upon them that among different peoples moral valuations are _necessarily_ different: both of which conclusions are equally childish follies.
Page 156
For we could in fact think, feel, will, and recollect, we could likewise "act" in every sense of the term, and nevertheless nothing of it all need necessarily "come into consciousness" (as one says metaphorically).
Page 173
Its proper name is--patience.
Page 180
Such is our lot, as we have said: we grow in _height;_ and even should it be our calamity--for we dwell ever closer to the lightning!--well, we honour it none the less on that account; it is that which we do not wish to share with others, which we do not wish to bestow upon others, the fate of all elevation, _our_ fate.