Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 62

and that all ideas and impulses and passions are
massed together in these truisms that cannot lie covered for long. I
leave those doubting ones to time, that brings all things to light;
and turn at last to that great company of hope, to tell them the way
and the course of their salvation, their rescue from the disease of
history, and their own history as well, in a parable; whereby they
may again become healthy enough to study history anew, and under the
guidance of life make use of the past in that threefold
way--monumental, antiquarian, or critical. At first they will be more
ignorant than the "educated men" of the present: for they will have
unlearnt much and have lost any desire even to discover what those
educated men especially wish to know: in fact, their chief mark from
the educated point of view will be just their want of science; their
indifference and inaccessibility to all the good and famous things.
But at the end of the cure, they are men again and have ceased to be
mere shadows of humanity. That is something; there is yet hope, and
do not ye who hope laugh in your hearts?

How can we reach that end? you will ask. The Delphian god cries his
oracle to you at the beginning of your wanderings, "Know thyself." It
is a hard saying: for that god "tells nothing and conceals nothing
but merely points the way," as Heraclitus said. But whither does he
point?

In certain epochs the Greeks were in a similar danger of being
overwhelmed by what was past and foreign, and perishing on the rock
of "history." They never lived proud and untouched. Their "culture"
was for a long time a chaos of foreign forms and ideas,--Semitic,
Babylonian, Lydian and Egyptian,--and their religion a battle of all
the gods of the East; just as German culture and religion is at
present a death-struggle of all foreign nations and bygone times. And
yet, Hellenic culture was no mere mechanical unity, thanks to that
Delphic oracle. The Greeks gradually learned to organise the chaos,
by taking Apollo's advice and thinking back to themselves, to their
own true necessities, and letting all the sham necessities go. Thus
they again came into possession of themselves, and did not remain
long the Epigoni of the whole East, burdened with their inheritance.
After that hard fight, they increased and enriched the treasure they
had inherited by their obedience to the oracle, and they became the
ancestors and models for all the cultured nations of the future.

This is a parable for each one

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Text Comparison with Thoughts Out of Season, Part II

Page 6
His world is quite altered.
Page 11
The common man snatches greedily at this little span, with tragic earnestness, but they, on their way to monumental history and immortality, knew how to greet it with Olympic laughter, or at least with a lofty scorn; and they went down to their graves in irony--for what had they to bury? Only what they had always treated as dross, refuse, and vanity, and which now falls into its true home of oblivion, after being so long the sport of their contempt.
Page 35
Great learning and great shallowness go together very well under one hat.
Page 36
Art has the opposite effect to history: and only perhaps if history suffer transformation into a pure work of art, can it preserve instincts or arouse them.
Page 40
The natural result of it all is the favourite "popularising" of science (or rather its feminising and infantising), the villainous habit of cutting the cloth of science to fit the figure of the "general public.
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Their study has taught them that the state has a special mission in all future egoistic systems: it will be the patron of all the clever egoisms, to protect them with all the power of its military and police against the dangerous outbreaks of the other kind.
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"last scene of all That ends this strange eventful history, Is second childishness and mere oblivion, Sans teeth, sans eyes, sans taste, sans everything.
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The result, even from a ruthlessly practical point of view, is the historically and æsthetically trained Philistine, the babbler of old saws and new wisdom on Church, State and Art, the sensorium that receives a thousand impressions, the insatiable belly that yet knows not what true hunger and thirst is.
Page 61
We who are sick of the disease may suffer a little from the antidote.
Page 62
" It is a hard saying: for that god "tells nothing and conceals nothing but merely points the way," as Heraclitus said.
Page 64
I have walked through the new streets of our cities, and thought how of all the dreadful houses that these gentlemen with their public opinion have built for themselves, not a stone will remain in a hundred years, and that the opinions of these busy masons may well have fallen with them.
Page 73
The "truth," however, of which we hear so much from our professors, seems to be a far more modest being, and no kind of disturbance is to be feared from her; she is an easy-going and pleasant creature, who is continually assuring the powers that be that no one need fear any trouble from her quarter: for man is only "pure reason.
Page 74
" And this is the Goethe to whom our cultured Philistines point as the happiest of Germans, that they may prove their thesis, that it must be possible to be happy among them--with the unexpressed corollary that no one can be pardoned for feeling unhappy and lonely among them.
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Schopenhauer stands as a pattern to men, in spite of all those scars and scratches.
Page 81
And whichever way the victory incline, it also implies a defeat.
Page 84
Even now there is a sound of joy, of clear thoughtless joy! but soon the mist of evening closes round, the note dies away, and the wanderer's footsteps are heard on the gravel; as far as his eye can reach there is nothing but the grim and desolate face of nature.
Page 85
In the midst of such.
Page 89
For he must go down.
Page 100
for the greatest amount of success and happiness that can be got from his particular stock of knowledge.
Page 112
does, is sent immediately to Schopenhauer himself; for who will let a donkey-driver prevent him from mounting a fine horse, however much he praise his donkey? Whoever has recognised Nature's unreason in our time, will have to consider some means to help her; his task will be to bring the free spirits and the sufferers from this age to know Schopenhauer; and make them tributaries to the flood that is to overbear all the clumsy uses to which Nature even now is accustomed to put her philosophers.