Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 78

to gain
an insight into his personal miseries, and needs, and limitations,
and find out the remedies that will console them: namely, the
sacrifice of the ego, and its submission to the nobler ends,
especially those of justice and mercy. He teaches us to distinguish
between the true and the apparent furtherance of man's happiness: how
neither the attainment of riches, nor honour, nor learning, can raise
the individual from his deep despair at his unworthiness; and how the
quest for these good things can only have meaning through a universal
end that transcends and explains them;--the gaining of power to aid
our physical nature by them and, as far as may be, correct its folly
and awkwardness. For one's self only, in the first instance: and
finally, through one's self, for all. It is a task that leads to
scepticism: for there is so much to be made better yet, in one and
all!

Applying this to Schopenhauer himself, we come to the third and most
intimate danger in which he lived, and which lay deep in the marrow
of his being. Every one is apt to discover a limitation in himself,
in his gifts of intellect as well as his moral will, that fills him
with yearning and melancholy; and as he strives after holiness
through a consciousness of sin, so, as an intellectual being, he has
a deep longing after the "genius" in himself. This is the root of all
true culture; and if we say this means the aspiration of man to be
"born again" as saint and genius, I know that one need not be a
Buddhist to understand the myth. We feel a strong loathing when we
find talent without such aspiration, in the circle of the learned, or
among the so-called educated; for we see that such men, with all
their cleverness, are no aid but a hindrance to the beginnings of
culture, and the blossoming of genius, the aim of all culture. There
is a rigidity in them, parallel to the cold arrogance of conventional
virtue, which also remains at the opposite pole to true holiness.
Schopenhauer's nature contained an extraordinarily dangerous dualism.
Few thinkers have felt as he did the complete and unmistakable
certainty of genius within them; and his genius made him the highest
of all promises,--that there could be no deeper furrow than that
which he was ploughing in the ground of the modern world. He knew one
half of his being to be fulfilled according to its strength, with no
other need; and he followed with greatness and dignity his vocation
of consolidating his victory. In

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Text Comparison with The Dawn of Day

Page 1
Ten years ago, twenty years after the publication of _The Dawn of Day_, Nietzsche's countrymen enthusiastically hailed a book which has recently been translated into English, Chamberlain's _Foundations of __ the Nineteenth Century_.
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" 22.
Page 22
If we remember that the higher man has merely raised and refined himself in the _quality_ of his food and in the conception of what is contrary to his nature, it may not be going too far to describe the entire moral phenomenon as of an animal origin.
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BELIEF IN INEBRIATION.
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THE THEOLOGICAL ATTACK.
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--Morals are constantly undergoing changes and transformations, occasioned by successful crimes.
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In the third place, we may deliberately give ourselves over to an unrestrained and unbounded gratification of the impulse in order that we may become disgusted with it, and to obtain by means of this very disgust a command over the impulse: provided, of course, that we do not imitate the rider who rides his horse to death and breaks his own neck in doing so.
Page 69
better still, enjoy thine own will and pleasure, thy tyrannical arbitrariness! Raise thyself above thy life as above thy suffering, and look down into the depth of reason and unreason!" Our pride revolts as it never did before, it experiences an incomparable charm in defending life against such a tyrant as suffering and against all the insinuations of this tyrant, who would fain urge us to give evidence against life,--we are taking the part of life in the face of this tyrant.
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But this flower even now often grows in abundance in the neighbourhood of bankers and artists.
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PERHAPS PREMATURE.
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is security which is now venerated as the supreme deity.
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And it was at Port Royal that the great Christian erudition beheld its last era of prosperity; and in France more than anywhere else great men know how to prosper.
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e.
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of that period of our lives when we had mathematics and physics forced down our throats, instead of being first of all made acquainted with the despair of ignorance, instead of having our little daily life, our activities, and everything occurring in our houses, our workshops, in the sky, and in nature, split up into thousands of problems, painful, humiliating and irritating problems--and thus having our curiosity made acquainted with the fact that we first of all require a mathematical and mechanical knowledge before we can be allowed to rejoice in the absolute logic of this knowledge! If we had only been imbued with reverence for those branches of science, if we had only been made to tremble with emotion--were it only for once--at the struggles, the defeats, and the renewed combats of those great men, of the martyrdom which is the history of pure science! But, on the contrary, we were allowed to develop a certain contempt for those sciences in favour of historical training, formal education(4) and "classicism.
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Don't pay so much attention to him.
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DUELLING.
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342.
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--There are men who do not wish to be seen except through the eyes of others: a wish which implies a great deal of wisdom.
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To speak to him in such a way that, after a short and almost imperceptible hint or objection, the listener may find out for himself what is right and proudly walk away! To be like an obscure and unknown inn which turns no one away who is in need, but which is afterwards forgotten and laughed at! To be without any advantages over others--neither possessing better food nor purer air, nor a more cheerful mind--but always to be giving away, returning, communicating, and becoming poorer! To know how to be humble in order to be accessible to many people and humiliating to none! To take a great deal of injustice on his shoulders and creep through the cracks and crannies of all kinds of errors, in order that we may reach many obscure souls on their secret paths! ever in possession of some kind of love, and some kind of egoism and self-enjoyment! in possession of power, and yet at the same time hidden and resigned! constantly basking in the sunshine and sweetness of grace, and yet knowing that quite near to us stands the ladder leading to the sublime!--that would be life! that would indeed be a reason for a long life! 450.
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Now it is all up with his former desire--a desire which was superior even to his own ego--for real disciples, followers who would carry on his thought, that is, true opponents.