Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 32

superstition to say that the picture
given to such a man by the object really shows the truth of things.
Unless it be that objects are expected in such moments to paint or
photograph themselves by their own activity on a purely passive

But this would be a myth, and a bad one at that. One forgets that
this moment is actually the powerful and spontaneous moment of
creation in the artist, of "composition" in its highest form, of
which the result will be an artistically, but not an historically,
true picture. To think objectively, in this sense, of history is the
work of the dramatist: to think one thing with another, and weave the
elements into a single whole; with the presumption that the unity of
plan must be put into the objects if it be not already there. So man
veils and subdues the past, and expresses his impulse to art--but not
his impulse to truth or justice. Objectivity and justice have nothing
to do with each other. There could be a kind of historical writing
that had no drop of common fact in it and yet could claim to be
called in the highest degree objective. Grillparzer goes so far as to
say that "history is nothing but the manner in which the spirit of
man apprehends facts that are obscure to him, links things together
whose connection heaven only knows, replaces the unintelligible by
something intelligible, puts his own ideas of causation into the
external world, which can perhaps be explained only from within: and
assumes the existence of chance, where thousands of small causes may
be really at work. Each man has his own individual needs, and so
millions of tendencies are running together, straight or crooked,
parallel or across, forward or backward, helping or hindering each
other. They have all the appearance of chance, and make it
impossible, quite apart from all natural influences, to establish any
universal lines on which past events must have run." But as a result
of this so-called "objective" way of looking at things, such a "must"
ought to be made clear. It is a presumption that takes a curious form
if adopted by the historian as a dogma. Schiller is quite clear about
its truly subjective nature when he says of the historian, "one event
after the other begins to draw away from blind chance and lawless
freedom, and take its place as the member of an harmonious
whole--_which is of course only apparent in its presentation_." But
what is one to think of the innocent statement, wavering between
tautology and nonsense, of a famous

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Text Comparison with We Philologists Complete Works of Friedrich Nietzsche, Volume 8

Page 5
Do the sons of philologists easily become philologists? _Dubito_.
Page 6
Among learned men themselves there might be a few, certainly not a caste, but even these would indeed be rare.
Page 7
We take up our positions again in the ranks, work in our own little corner, and hope that what we do may be of some small profit to our successors.
Page 9
Philology now derives its power only from the union between the philologists who will not, or cannot, understand antiquity and public opinion, which is misled by prejudices in regard to it.
Page 11
Authors likewise.
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The highest value is obviously attached to this antiquity.
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and the so-called formal teachers did impart their instruction this way in the second and third centuries.
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The breeding of the complete Spartan--but what was there great about him that his breeding should have required such a brutal state! 123 The political defeat of Greece is the greatest failure of culture; for it has given rise to the atrocious theory that culture cannot be pursued unless one is at the same time armed to the teeth.
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we find one layer over another, soon to be hidden and smoothed down by yet a third, and so on.
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everything that men and women think of when they hear the word "love".
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The raising of the present into the colossal and eternal, _e.
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There is no such thing.
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If we have this, antiquity will be overcome.
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Finally, that we would much rather live in the present age than in any other is due to science, and certainly no other race in the history of mankind has had such a wide choice of noble enjoyments as ours--even if our race has not the palate and stomach to experience a great deal of joy.
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The highest form: the conquest of the ideal by a backward movement from tendencies to institutions, and from institutions to men.
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184 Thesis: the death of ancient culture inevitable.
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ourselves may not come under the influence of the smell of the corpses.
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in order to be "good," he must not be so unjust to knowledge as earlier saints were.