Thoughts Out of Season, Part II

By Friedrich Nietzsche

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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. But even if it be a virtue, Goethe may be
right in asserting that we cannot help developing our faults at the
same time as our virtues; and an excess of virtue can obviously bring
a nation to ruin, as well as an excess of vice. In any case I may be
allowed my say. But I will first relieve my mind by the confession
that the experiences which produced those disturbing feelings were
mostly drawn from myself,--and from other sources only for the sake
of comparison; and that I have only reached such "unseasonable"
experience, so far as I am the nursling of older ages like the Greek,
and less a child of this age. I must admit so much in virtue of my
profession as a classical scholar: for I do not know what meaning
classical scholarship may have for our time except in its being
"unseasonable,"--that is, contrary to our time, and yet with an
influence on it for the benefit, it may be hoped, of a future time.


Consider the herds that are feeding yonder: they know not the meaning
of yesterday or to-day, they graze and ruminate, move or rest, from
morning to night, from day to day, taken up with their little loves
and hates, at the mercy of the moment, feeling neither melancholy nor
satiety. Man cannot see them without regret, for even in the pride of
his humanity he looks enviously on the beast's happiness. He wishes
simply to live without satiety or pain, like the beast; yet it is all
in vain, for he will not change places with it. He may ask the
beast--"Why do you look at me and not speak to me of your happiness?"
The beast wants to answer--"Because I always forget what I wished to
say": but he forgets this answer too, and is silent; and the man is
left to wonder.

He wonders also about himself, that he cannot learn to forget, but
hangs on the past: however far or fast he run, that chain runs with
him. It is matter for wonder: the moment, that is here and gone, that
was nothing before and nothing after, returns like a spectre to
trouble the quiet of a later moment. A leaf is continually dropping
out of the volume of time and fluttering away--and suddenly it
flutters back into

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Text Comparison with The Will to Power, Book I and II An Attempted Transvaluation of all Values

Page 0
The Moral Ideal-- _A.
Page 14
In short, that we have a purpose, for which we would not even hesitate to _sacrifice men,_ run all risks, and bend our backs to the worst: _this is the great passion_.
Page 18
This aspect of the case is opposed to our subtle sensibilities as a philosopher.
Page 25
I teach people to say Nay in the face of all that makes for weakness and exhaustion.
Page 28
The oppressed man would then perceive that he stands _on the same platform_ with the oppressor, and that he has no individual privilege, nor any _higher rank_ than the latter.
Page 40
_ Then come the slaves and Mrs.
Page 41
century is dominated by _woman,_ it is gushing, spiritual, and flat; but with intellect at the service of aspirations and of the heart, it is a libertine in the pleasures of intellect, undermining all authorities; emotionally intoxicated, cheerful, clear, humane, and sociable, false to itself and at bottom very rascally.
Page 62
Truth is transformed in the mind, into _priestly_ prevarication; the striving after truth, into the _study of the Scriptures,_ into the way to _become a theologian.
Page 85
Fourth recipe: All suffering, all gruesome, terrible, and fatal things are declared to be the results of opposition to _ones_ ideal--all suffering is _punishment_ even.
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Page 108
" Now all societies in which these principles were discovered have met with their ruin: a few of these principles have been used and used again, because every newly established community required them; this was the case, for instance, with "Thou shalt not steal.
Page 119
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--It is possible that no more dangerous ideology, no greater mischief _in the science of psychology,_ has ever yet existed, as this will to good: the most repugnant type of man has been reared, the man who is _not free,_ the bigot; it was taught that only in the form of a bigot could one tread the path which leads to God, and that only a bigot's life could be a godly life.
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Humanity--mankind--is an abstract thing: the object of _rearing,_ even in regard to the most individual cases, can only be the _strong_ man (the man who has no breeding is weak, dissipated, and unstable).
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_ 414.
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This "virtue" made wholly abstract was the highest form of seduction; to make oneself abstract means to turn one's back on the world.
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" .