Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 27

concrete. If they have a character of their own, it is so deeply
sunk that it can never rise to the light of day: if they are men,
they are only men to a physiologist. To all others they are something
else, not men, not "beasts or gods," but historical pictures of the
march of civilisation, and nothing but pictures and civilisation,
form without any ascertainable substance, bad form unfortunately, and
uniform at that. And in this way my thesis is to be understood and
considered: "only strong personalities can endure history, the weak
are extinguished by it." History unsettles the feelings when they are
not powerful enough to measure the past by themselves. The man who
dare no longer trust himself, but asks history against his will for
advice "how he ought to feel now," is insensibly turned by his
timidity into a play-actor, and plays a part, or generally many
parts,--very badly therefore and superficially. Gradually all
connection ceases between the man and his historical subjects. We see
noisy little fellows measuring themselves with the Romans as though
they were like them: they burrow in the remains of the Greek poets,
as if these were _corpora_ for their dissection--and as _vilia_ as
their own well-educated _corpora_ might be. Suppose a man is working
at Democritus. The question is always on my tongue, why precisely
Democritus? Why not Heraclitus, or Philo, or Bacon, or Descartes? And
then, why a philosopher? Why not a poet or orator? And why especially
a Greek? Why not an Englishman or a Turk? Is not the past large
enough to let you find some place where you may disport yourself
without becoming ridiculous? But, as I said, they are a race of
eunuchs: and to the eunuch one woman is the same as another, merely a
woman, "woman in herself," the Ever-unapproachable. And it is
indifferent what they study, if history itself always remain
beautifully "objective" to them, as men, in fact, who could never
make history themselves. And since the Eternal Feminine could never
"draw you upward," you draw it down to you, and being neuter
yourselves, regard history as neuter also. But in order that no one
may take any comparison of history and the Eternal Feminine too
seriously, I will say at once that I hold it, on the contrary, to be
the Eternal Masculine: I only add that for those who are
"historically trained" throughout, it must be quite indifferent which
it is; for they are themselves neither man nor woman, nor even
hermaphrodite, but mere neuters, or, in more philosophic language,
the Eternal Objective.

If the personality be

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Text Comparison with Thoughts Out of Season, Part II

Page 2
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.
Page 21
So now the lazy fellow lives under French conventions that are actually incorrect: his manner of walking shows it, his conversation and dress, his general way of life.
Page 29
For the highest and rarest virtues unite and are lost in it, as an unfathomable sea absorbs the streams that flow from every side.
Page 32
superstition to say that the picture given to such a man by the object really shows the truth of things.
Page 34
emotion, and the driest phrase is the correct one.
Page 35
The language of the past is always oracular: you will only understand it as builders of the future who know the present.
Page 37
They angrily exclaim against the special injustice done to our culture, when such men as Mozart and Beethoven are beginning to be spattered with the learned mud of the biographers and forced to answer a thousand searching questions on the rack of historical criticism.
Page 42
It only lets the new bud press forth on sufferance, to blight it in its own good time: "it might lead life astray and give it a false value.
Page 44
" History understood in this Hegelian way has been contemptuously called God's sojourn upon earth,--though the God was first created by the history.
Page 55
He unlearns all his useless modesty, and turns little by little into the "man" or the "graybeard" of Hartmann.
Page 63
" At bottom every man knows well enough that he is a unique being, only once on this earth; and by no extraordinary chance will such a marvellously picturesque piece of diversity in unity as he is, ever be put together a second time.
Page 74
I think there was a strong likelihood of Schopenhauer the man going under, and leaving at best a residue of "pure reason": and only "at best"--it was more probable that neither man nor reason would survive.
Page 78
It is a task that leads to scepticism: for there is so much to be made better yet, in one and all! Applying this to Schopenhauer himself, we come to the third and most intimate danger in which he lived, and which lay deep in the marrow of his being.
Page 79
These three constitutional dangers that threatened Schopenhauer, threaten us all.
Page 91
It is as though the beholder of these things began to wake, and it had only been the clouds of a passing dream that had been weaving about him.
Page 104
He judges.
Page 111
In this way he has gradually become famous, and I should think more have heard his name than Hegel's; and, for all that, he is still a solitary being, who has failed of his effect.
Page 112
The world they enter is plastered over with pretence,--including not merely religious dogmas, but such juggling conceptions as "progress," "universal education," "nationalism," "the modern state"; practically all our general terms have an artificial veneer over them that will bring a clearer-sighted posterity to reproach our age bitterly for its warped and stunted growth, however loudly we may boast of our "health.
Page 113
In time he got accustomed to national peculiarities: he made England, France and Italy equally his home, and felt no little sympathy with the Spanish character.
Page 116
I cannot say generally whether truth is served by showing the way to live by her, since everything depends on the character of the individual who shows the way.