Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 65

of "killing their time," and of perishing
with it,--when they wish rather to quicken the time to life, and in
that life themselves to _live_.

But even if the future leave us nothing to hope for, the wonderful
fact of our existing at this present moment of time gives us the
greatest encouragement to live after our own rule and measure; so
inexplicable is it, that we should be living just to-day, though
there have been an infinity of time wherein we might have arisen;
that we own nothing but a span's length of it, this "to-day," and
must show in it wherefore and whereunto we have arisen. We have to
answer for our existence to ourselves; and will therefore be our own
true pilots, and not admit that our being resembles a blind fortuity.
One must take a rather impudent and reckless way with the riddle;
especially as the key is apt to be lost, however things turn out. Why
cling to your bit of earth, or your little business, or listen to
what your neighbour says? It is so provincial to bind oneself to
views which are no longer binding a couple of hundred miles away.
East and West are signs that somebody chalks up in front of us to
fool such cowards as we are. "I will make the attempt to gain
freedom," says the youthful soul; and will be hindered, just because
two nations happen to hate each other and go to war, or because there
is a sea between two parts of the earth, or a religion is taught in
the vicinity, which did not exist two thousand years ago. "And this
is not--thyself," the soul says. "No one can build thee the bridge,
over which thou must cross the river of life, save thyself alone.
There are paths and bridges and demi-gods without number, that will
gladly carry thee over, but only at the price of thine own self: thy
self wouldst thou have to give in pawn, and then lose it. There is in
the world one road whereon none may go, except thou: ask not whither
it lead, but go forward. Who was it that spake that true word--'A man
has never risen higher than when he knoweth not whither his road may
yet lead him'?"

But how can we "find ourselves" again, and how can man "know
himself"? He is a thing obscure and veiled: if the hare have seven
skins, man can cast from him seventy times seven, and yet will not be
able to say "Here art thou in very truth; this is outer

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Text Comparison with Thoughts out of Season, Part I

Page 5
It must certainly be disagreeable to be treated like this, especially when one has a fairly good opinion of one's self; but why do you take it so very, very seriously? Did Nietzsche, perchance, spare the Germans? And aren't you accustomed to criticism on the part of German philosophers? Is it not the ancient and time-honoured privilege of the whole range of them from Leibnitz to Hegel -- even of German poets, like Goethe and Heine -- to call you bad names and to use unkind.
Page 17
All his hope for the future of Germany and Europe cleaved, as it were, to this highest manifestation of their people's life, and gradually he began to invest his already great friend with all the extra greatness which he himself drew from the depths of his own soul.
Page 21
A defeat? --I should say rather, into the uprooting of the "German Mind" for the benefit of the "German Empire.
Page 22
After the startling successes of German culture, it regards itself, not only as approved and sanctioned, but almost as sanctified.
Page 30
It must, however, be admitted that the provocation thereto was of an unusual character.
Page 31
] On this occasion a second admission was made by the speaker: "It is not always strength of will, but weakness, which makes us superior to those tragic souls which are so passionately responsive to the attractions of beauty," or words to this effect.
Page 32
But to write a confession of one's faith cannot but be regarded as a thousand times more pretentious, since it takes for granted that the writer attaches worth, not only to the experiences and investigations of his life, but also to his beliefs.
Page 34
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Page 35
For does not David Strauss himself advise us to exercise such caution, in the following profound passage, the general tone of which leads us to think of the Founder of Christianity rather than of our particular author? (p.
Page 39
beads.
Page 44
" VI.
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Page 70
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Page 111
at once, as the mediator and intercessor between apparently separated spheres, the one who reinstalls the unity and wholeness of the artistic faculty, which cannot be divined or reasoned out, but can only be revealed by deeds themselves.
Page 126
Where this rarest of all powers manifests itself, adverse criticism can be but petty and fruitless which confines itself to attacks upon certain excesses and eccentricities in the treatment, or upon the more frequent obscurities of expression and ambiguity of thought.
Page 131
Taken as a whole, Wagner's music is a reflex of the world as it was understood by the great Ephesian poet--that is to say, a harmony resulting from strife, as the union of justice and enmity.
Page 135
Wagner is impelled by an undaunted longing to make known everything relating to that foundation of a style, mentioned above, and, accordingly, everything relating to the continuance of his art.
Page 136
Just as the sage, in reality, mixes with living men only for the purpose of increasing his store of knowledge, so the artist would almost seem to be unable to associate with his contemporaries at all, unless they be such as can help him towards making his work eternal.
Page 140
In this sense alone Wagner questions the learned through his writings, whether they intend storing his legacy to them--the precious Ring of his art--among their other treasures.