Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 76

the
continual bitterness gives them a threatening and volcanic character.
They take revenge from time to time for their forced concealment and
self-restraint: they issue from their dens with lowering looks: their
words and deeds are explosive, and may lead to their own destruction.
Schopenhauer lived amid dangers of this sort. Such lonely men need
love, and friends, to whom they can be as open and sincere as to
themselves, and in whose presence the deadening silence and hypocrisy
may cease. Take their friends away, and there is left an increasing
peril; Heinrich von Kleist was broken by the lack of love, and the
most terrible weapon against unusual men is to drive them into
themselves; and then their issuing forth again is a volcanic
eruption. Yet there are always some demi-gods who can bear life under
these fearful conditions and can be their conquerors: and if you
would hear their lonely chant, listen to the music of Beethoven.

So the first danger in whose shadow Schopenhauer lived was--
isolation. The second is called--doubting of the truth. To this every
thinker is liable who sets out from the philosophy of Kant, provided
he be strong and sincere in his sorrows and his desires, and not a
mere tinkling thought-box or calculating machine. We all know the
shameful state of things implied by this last reservation, and I
believe it is only a very few men that Kant has so vitally affected
as to change the current of their blood. To judge from what one
reads, there must have been a revolution in every domain of thought
since the work of this unobtrusive professor: I cannot believe it
myself. For I see men, though darkly, as themselves needing to be
revolutionised, before any "domains of thought" can be so. In fact,
we find the first mark of any influence Kant may have had on the
popular mind, in a corrosive scepticism and relativity. But it is
only in noble and active spirits who could never rest in doubt that
the shattering despair of truth itself could take the place of doubt.
This was, for example, the effect of the Kantian philosophy on
Heinrich von Kleist. "It was only a short time ago," he writes in his
poignant way, "that I became acquainted with the Kantian philosophy;
and I will tell you my thought, though I cannot fear that it will
rack you to your inmost soul, as it did me.--We cannot decide,
whether what we call truth is really truth, or whether it only seems
so to us. If the latter, the truth that we amass here does

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 0
And in fact, I myself do not believe that anybody ever looked into the world with a distrust as deep as mine, seeming, as I do, not simply the timely advocate of the devil, but, to employ theological terms, an enemy and challenger of God; and whosoever has experienced any of the consequences of such deep distrust, anything of the chills and the agonies of isolation to which such an unqualified difference of standpoint condemns him endowed with it, will also understand how often I must have sought relief and self-forgetfulness from any source--through any object of veneration or enmity, of scientific seriousness or wanton lightness; also why I, when I could not find what I was in need of, had to fashion it for myself, counterfeiting it or imagining it (and what poet or writer has ever done anything else, and what other purpose can all the art in the world possibly have?) That which I always stood most in need of in order to effect my cure and self-recovery was faith, faith enough not to be thus isolated, not to look at life from so singular a point of view--a magic apprehension (in eye and mind) of relationship and equality, a calm confidence.
Page 5
You had to grasp the perspective of every representation (Werthschaetzung)--the dislocation, distortion and the apparent end or teleology of the horizon, besides whatever else appertains to the perspective: also the element of demerit in its relation to opposing merit, and the whole intellectual cost of every affirmative, every negative.
Page 22
of Progress.
Page 23
Herein is comprised the tremendous mission of the great spirits of the next century.
Page 24
With this qualification, the recommendation referred to is a just one.
Page 25
Sache is of very indefinite application (res).
Page 26
We are primordially illogical and hence unjust beings _and can recognise this fact_: this is one of the greatest and most baffling discords of existence.
Page 27
The great lack of imagination from which he suffers is responsible for his inability to enter into the feelings of beings other than himself, and hence his sympathy with their fate and suffering is of the slightest possible description.
Page 35
The mountain height of humanity here reveals its lower formations, which might otherwise remain hidden from view.
Page 36
Manifestations of goodness, sympathy, helpfulness, are regarded with anxiety as trickiness, preludes to an evil end, deception, subtlety, in short, as refined badness.
Page 39
In the very act of deception, amid all the accompaniments, the agitation in the voice, the expression, the bearing, in the crisis of the scene, there comes over them a belief in themselves; this it is that acts so effectively and irresistibly upon the beholders.
Page 43
=--Ability to wait is so hard to acquire that great poets have not disdained to make inability to wait the central motive of their poems.
Page 45
" Thereupon all the evils, (living, moving things) flew out: from that time to the present they fly about and do ill to men by day and night.
Page 47
=--Apart from the demands made by religion, it may well be asked why it is more honorable in an aged man, who feels the decline of his powers, to await slow extinction than to fix a term to his existence himself? Suicide in such a case is a quite natural and due proceeding that ought to command respect as a triumph of reason: and did in fact command respect during the times of the masters of Greek philosophy and the bravest Roman patriots, who usually died by their own hand.
Page 49
Thus, where there exists no demonstrable supremacy and a struggle leads but to mutual, useless damage, the reflection arises that an understanding would best be arrived at and some compromise entered into.
Page 54
Everywhere there were circumscribed spots to which access was denied on account of some divine law, except in special circumstances.
Page 55
The animal, owing to the exigencies of the church catechism, is placed too far below the level of mankind.
Page 59
The very longing of the individual for self gratification (together with the fear of being deprived of it) obtains satisfaction in all circumstances, let the individual act as he may, that is, as.
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If a god is directly connected with.
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This is the element of distinction in Greek religion.