Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 93

perverted desire of a fool--this is what it means to be
an animal. If universal nature leads up to man, it is to show us that
he is necessary to redeem her from the curse of the beast's life, and
that in him existence can find a mirror of itself wherein life
appears, no longer blind, but in its real metaphysical significance.
But we should consider where the beast ends and the man begins--the
man, the one concern of Nature. As long as any one desires life as a
pleasure in itself, he has not raised his eyes above the horizon of
the beast; he only desires more consciously what the beast seeks by a
blind impulse. It is so with us all, for the greater part of our
lives. We do not shake off the beast, but are beasts ourselves,
suffering we know not what.

But there are moments when we do know; and then the clouds break, and
we see how, with the rest of nature, we are straining towards the
man, as to something that stands high above us. We look round and
behind us, and fear the sudden rush of light; the beasts are
transfigured, and ourselves with them. The enormous migrations of
mankind in the wildernesses of the world, the cities they found and
the wars they wage, their ceaseless gatherings and dispersions and
fusions, the doctrines they blindly follow, their mutual frauds and
deceits, the cry of distress, the shriek of victory--are all a
continuation of the beast in us: as if the education of man has been
intentionally set back, and his promise of self-consciousness
frustrated; as if, in fact, after yearning for man so long, and at
last reaching him by her labour, Nature should now recoil from him
and wish to return to a state of unconscious instinct. Ah! she has
need of knowledge, and shrinks before the very knowledge she needs:
the flame flickers unsteadily and fears its own brightness, and takes
hold of a thousand things before the one thing for which knowledge is
necessary. There are moments when we all know that our most elaborate
arrangements are only designed to give us refuge from our real task
in life; we wish to hide our heads somewhere as if our Argus-eyed
conscience could not find us out; we are quick to send our hearts on
state-service, or money-making, or social duties, or scientific work,
in order to possess them no longer ourselves; we are more willing and
instinctive slaves of the hard day's work than mere living requires,
because it seems to us more necessary

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

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, and R.
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That which in this "sorry scheme" of things will live (_i.
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This purpose they attain best through the most general promulgation of the liberal optimistic view of the world, which has its roots in the doctrines of French Rationalism and the French Revolution, _i.
Page 20
referred, in order to be refuted, to the musician who writes music to existing lyric poems; for after all that has been said we shall be compelled to assert that the relationship between the lyric poem and its setting must in any case be a different one from that between a father and his child.
Page 24
Let us think of our own experiences in the realm of higher art-music: what did we understand of the text of a Mass of Palestrina, of a Cantata of Bach, of an Oratorio of Händel, if we ourselves perhaps did not join in singing? Only for _him who joins_ in singing do lyric poetry and vocal music exist; the listener stands before it as before absolute music.
Page 39
I endeavour to bring into relief three anecdotes out of every system and abandon the remainder.
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_ Napoleon's word about Goethe: "Voilà un homme!"--TR.
Page 45
All modern philosophising is limited politically and regulated by the police to learned semblance.
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What the verse is to the poet, dialectic thinking is to the philosopher; he snatches at it in order to hold fast his enchantment, in order to petrify it.
Page 54
,_ they can be perceived, although they are without definite contents.
Page 66
_ Throughout an extraordinary life Xenophanes lived as a wandering poet and became through his travels a well-informed and most instructive man who knew how to.
Page 67
He was the ethical teacher, but still in the stage of the rhapsodist; in a later time he would have been a sophist.
Page 75
But if the "Appearance" is denied and a belief in it made untenable, by means of that question as to the Whence? of the "Appearance," if the stage of the so-called Becoming, of change, our many-shaped, restless, coloured and rich Existence is protected from the Parmenidean rejection, then it is necessary to characterise this world of change and alteration as a _sum_ of such really existing Essentials, existing simultaneously into all eternity.
Page 78
never clash together, never move, never attract one another, there exists between them no causality, no bridge, they do not come into contact with one another, do not disturb one another, they do not interest one another, they are utterly indifferent.
Page 81
Now it remains however beyond all doubt that our conceptions themselves appear to us as successive.
Page 86
This goal is to be striven after only by an enormous process, not to be realized suddenly by a mythological stroke of the wand.
Page 87
The whole conception is of a wonderful daring and simplicity and has nothing of that clumsy and anthropomorphical teleology, which has been frequently connected with the name of Anaxagoras.
Page 92
Notes for a Continuation (Early Part of 1873) 1 That this total conception of the Anaxagorean doctrine must be right, is proved most clearly by the way in which the successors of Anaxagoras, the Agrigentine Empedocles and the atomic teacher Democritus in their counter-systems actually criticised and improved that doctrine.
Page 95
Page 102
If somebody hides a thing behind a bush, seeks it again and finds it in the self-same place, then there is not much to boast of, respecting this seeking and finding; thus, however, matters stand with the seeking and finding of "truth" within the realm of reason.