the rogue E. von Hartmann tells us.
Though redemption can scarcely be the conscious aim of these people:
the world were better redeemed by being redeemed from these "men" and
"graybeards." For then would come the reign of youth.
And in this kingdom of youth I can cry Land! Land! Enough, and more
than enough, of the wild voyage over dark strange seas, of eternal
search and eternal disappointment! The coast is at last in sight.
Whatever it be, we must land there, and the worst haven is better
than tossing again in the hopeless waves of an infinite scepticism.
Let us hold fast by the land: we shall find the good harbours later
and make the voyage easier for those who come after us.
The voyage was dangerous and exciting. How far are we even now from
that quiet state of contemplation with which we first saw our ship
launched! In tracking out the dangers of history, we have found
ourselves especially exposed to them. We carry on us the marks of
that sorrow which an excess of history brings in its train to the men
of the modern time. And this present treatise, as I will not attempt
to deny, shows the modern note of a weak personality in the
intemperateness of its criticism, the unripeness of its humanity, in
the too frequent transitions from irony to cynicism, from arrogance
to scepticism. And yet I trust in the inspiring power that directs my
vessel instead of genius; I trust in _youth_, that has brought me on
the right road in forcing from me a protest against the modern
historical education, and a demand that the man must learn to live,
above all, and only use history in the service of the life that he
has learned to live. He must be young to understand this protest; and
considering the premature grayness of our present youth, he can
scarcely be young enough if he would understand its reason as well.
An example will help me. In Germany, not more than a century ago, a
natural instinct for what is called "poetry" was awakened in some
young men. Are we to think that the generations who had lived before
that time had not spoken of the art, however really strange and
unnatural it may have been to them? We know the contrary; that they
had thought, written, and quarrelled about it with all their
might--in "words, words, words." Giving life to such words did not
prove the death of the word-makers; in a certain sense they are
living still. For if, as Gibbon says, nothing but
Miller, B.Page 11
_ Here we see as the most general effect of the war-tendency an immediate decomposition and division of the chaotic mass into _military castes,_ out of which rises, pyramid-shaped, on an exceedingly broad base of slaves the edifice of the "martial society.Page 19
As certainly as a bridge leads out of the mysterious castle of the musician into the free land of the metaphors--and the lyric poet steps across it--as certainly is it impossible to go the contrary way, although some are said to exist who fancy they have done so.Page 23
What we had to observe in the last movement of the Ninth, _i.Page 26
Who treats such naÃ¯ve aberrations with a serious or even pathetic reproach? But what will the opera mean as "dramatic" music, in its possibly farthest distance from pure music, efficient in itself, and purely Dionysean? Let us imagine a passionate drama full of incidents which carries away the spectator, and which is already sure of success by its plot: what will "dramatic" music be able to add, if it does not take away something? Firstly, it _will_ take away much: for in every moment where for once the Dionysean power of music strikes the listener, the eye is dimmed that sees the action, the eye that became absorbed in the individuals appearing before it: the listener now _forgets_ the drama and becomes alive again to it only when the Dionysean spell over him has been broken.Page 29
The names of Orpheus, of MusÃ¦us, and their cults indicate to what consequences the uninterrupted sight of a world of warfare and cruelty led--to the loathing of existence, to the conception of this existence as a punishment to be borne to the end, to the belief in the identity of existence and indebtedness.Page 32
To the Ancients however the aim of the agonistic education was the welfare of the whole, of the civic society.Page 36
" Well, it is only necessary to inquire after the characteristic by which that "educated" person is to be recognised; now that we know that his foster-brother, the German Philistine, makes himself known as such to all the world, without bashfulness, as it were, after innocence is lost.Page 41
Severe necessity exists between their thinking and their character.Page 44
Some people presuppose a special providence for books, a _fatum libellorum;_ such a providence however would at any rate be a very malicious one if it deemed it wise to withhold from us the works of Heraclitus, Empedocles' wonderful poem, and the writings of Democritus, whom the ancients put on a par with Plato, whom he even excels as far as ingenuity goes, and as a substitute put into our hand Stoics, Epicureans and Cicero.Page 52
But then the questions occur to him: Yet why has not everything that has become perished long ago, since, indeed, quite an eternity of time has already gone by? Whence the ceaseless current of the River of Becoming? He can save himself from these questions only by mystic possibilities: the eternal Becoming can have its origin only in the eternal "Being," the conditions for that apostasy from that eternal "Being" to a Becoming in injustice are ever the same, the constellation of things cannot help itself being thus fashioned, that no end is to be seen of that stepping forth of the individual being out of the lap of the "Indefinite.Page 55
Heraclitus accomplished this through an observation of the proper course of all Becoming and Passing, which he conceived of under the form of polarity, as the divergence of a force into two qualitatively different, opposite actions, striving after reunion.Page 62
All around him, immediately upon the citadel of his pride beat the waves of folly and perversity: with loathing he turns away from them.Page 72
12 The other idea, of greater import than that of the "Existent," and likewise invented already by Parmenides, although not yet so clearly applied as by his disciple Zeno is the idea of the Infinite.Page 80
,_ of succession, plurality and motion.Page 85
The Mind, which is moreover infinitely divisible like any other matter, only not through other matters but through Itself, has, if It divides Itself, in dividing and conglobating sometimes in large, sometimes in small masses, Its equal mass and quality from all eternity; and that which at this minute exists as Mind in animals, plants, men, was also Mind without a more or less, although distributed in another way a thousand years ago.Page 87
For it is indeed a sublime thought, to retrace that grandeur of the cosmos and the marvellous arrangement of the orbits of the stars, to retrace all that, in all forms to a simple, purely mechanical motion and, as it were, to a moved mathematical figure, and therefore not to reduce all that to purposes and intervening hands of a machine-god, but only to a kind of oscillation, which, having once begun, is in its progress necessary and definite, and effects result which resemble the wisest computation of sagacity and extremely well thought-out fitness without being anything of the sort.Page 97
In addition to that, at night man allows his dreams to lie to him a whole life-time long, without his moral sense ever trying to prevent them; whereas men are said to exist who by the exercise of a strong will have overcome the habit of snoring.Page 98
That enormous framework and hoarding of ideas, by clinging to which needy man saves himself through life, is to the freed intellect only a scaffolding and a toy for Its most daring feats, and when It smashes it to pieces, throws it into confusion, and then puts it together ironically, pairing the strangest, separating the nearest items, then It manifests that It has no use for those makeshifts of misery, and that It is now no longer led by ideas but by intuitions.