Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 236

of his experiment.

Chapter LIV. The Three Evil Things.

Nietzsche is here completely in his element. Three things hitherto
best-cursed and most calumniated on earth, are brought forward to be
weighed. Voluptuousness, thirst of power, and selfishness,--the three
forces in humanity which Christianity has done most to garble and
besmirch,--Nietzsche endeavours to reinstate in their former places of
honour. Voluptuousness, or sensual pleasure, is a dangerous thing to
discuss nowadays. If we mention it with favour we may be regarded,
however unjustly, as the advocate of savages, satyrs, and pure
sensuality. If we condemn it, we either go over to the Puritans or we
join those who are wont to come to table with no edge to their appetites
and who therefore grumble at all good fare. There can be no doubt that
the value of healthy innocent voluptuousness, like the value of health
itself, must have been greatly discounted by all those who, resenting
their inability to partake of this world's goods, cried like St Paul:
"I would that all men were even as I myself." Now Nietzsche's philosophy
might be called an attempt at giving back to healthy and normal men
innocence and a clean conscience in their desires--NOT to applaud the
vulgar sensualists who respond to every stimulus and whose passions are
out of hand; not to tell the mean, selfish individual, whose selfishness
is a pollution (see Aphorism 33, "Twilight of the Idols"), that he is
right, nor to assure the weak, the sick, and the crippled, that the
thirst of power, which they gratify by exploiting the happier and
healthier individuals, is justified;--but to save the clean healthy man
from the values of those around him, who look at everything through the
mud that is in their own bodies,--to give him, and him alone, a clean
conscience in his manhood and the desires of his manhood. "Do I counsel
you to slay your instincts? I counsel to innocence in your instincts."
In verse 7 of the second paragraph (as in verse I of paragraph 19 in
"The Old and New Tables") Nietzsche gives us a reason for his occasional
obscurity (see also verses 3 to 7 of "Poets"). As I have already pointed
out, his philosophy is quite esoteric. It can serve no purpose with the
ordinary, mediocre type of man. I, personally, can no longer have any
doubt that Nietzsche's only object, in that part of his philosophy where
he bids his friends stand "Beyond Good and Evil" with him, was to save
higher men, whose growth and scope might be limited by the too
strict observance of modern values from

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Text Comparison with On the Future of our Educational Institutions

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| | +-----------------------------------------------------------+ * * * * * THE COMPLETE WORKS OF FRIEDRICH NIETZSCHE _The First Complete and Authorised English Translation_ EDITED BY Dr.
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Frivolous spendthrift! Thou art a reader after my own heart; for thou wilt be patient enough to accompany an author any distance, even though he himself cannot yet see the goal at which he is aiming,--even though he himself feels only that he must at all events honestly believe in a goal, in order that a future and possibly very remote generation may come face to face with that towards which we are now blindly and instinctively groping.
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Arrayed in the bright fantastic garb in which, amid the gloomy fashions now reigning, students alone may indulge, we boarded a steamer which was gaily decorated in our honour, and hoisted our flag on its mast.
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All was still: thanks.
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Turning sharply on my heels I found myself face to face with an astonished old gentleman, and felt what must have been a very powerful dog make a lunge at my back.
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One must be blessed with overflowing wealth in order to live for the good of all on one's own resources! Extraordinary youngsters! They felt it incumbent upon them to imitate what is precisely most difficult and most high,--what is possible only to the master, when they, above all, should know how difficult and dangerous this is, and how many excellent gifts may be ruined by attempting it!" "I will conceal.
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one spoke of cultured men; but experience tells us that it would be difficult to find any necessary relation between the two classes to-day.
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At the most, owing to their scholarly mannerisms and display of knowledge, he will be reminded of the fact that in Latin countries it is the artistically-trained man, and that in Germany it is the abortive scholar, who becomes a journalist.
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I will not even consider whether I am strong enough for such a fight, whether I can offer sufficient resistance; it may even be an honourable death to fall to the accompaniment of the mocking laughter of such enemies, whose seriousness has frequently seemed to us to be something ridiculous.
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" "You astonish me with such a metaphysics of genius," said the teacher's companion, "and I have only a hazy conception of the accuracy of your similitude.
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has convinced himself of the singularity and inaccessibility of Hellenic antiquity, and has warded off this conviction after an exhausting struggle--every such man knows that the door leading to this enlightenment will never remain open to all comers; and he deems it absurd, yea disgraceful, to use the Greeks as he would any other tool he employs when following his profession or earning his living, shamelessly fumbling with coarse hands amidst the relics of these holy men.
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overladen and gaily-decked caravan of culture is pulled up short, horror-stricken.
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[6] "I will thus ask you, my friend, not to confound this culture, this sensitive, fastidious, ethereal goddess, with that useful maid-of-all-work which is also called 'culture,' but which is only the intellectual servant and counsellor of one's practical necessities, wants, and means of livelihood Every kind of training, however, which holds out the prospect of bread-winning as its end and aim, is not a training for culture as we understand the word; but merely a collection of precepts and directions to show how, in the struggle for existence, a man may preserve and protect his own person.
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I only see a resplendent file of the highest natures moving towards this goal; I can imagine over what abysses and through what temptations this procession travels.
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Where then are we to look for the beginning of what you call culture; where is the line of demarcation to be drawn between the spheres which are ruled from below upwards and those which are ruled from above downwards? And if it be only in connection with these exalted beings that true culture may be spoken of, how are institutions to be founded for the uncertain existence of such natures, how can we devise educational establishments which shall be of benefit only to these select few? It rather seems to us that such persons know how to find their own way, and that their full strength is shown in their being able to walk without the educational crutches necessary for other people, and thus undisturbed to make their way through the storm and stress of this rough world just like a phantom.
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I don't deny, of course, that they can find pompous words with which to describe their aims: for example, they speak of the 'universal development of free personality upon a firm social, national, and human basis,' or they announce as their goal: 'The founding of the peaceful sovereignty of the people upon reason, education, and justice.
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This preparation, however, should tend to make us independent enough for the extraordinarily free position of a university student;[9] for it seems to me that a student, to a greater extent than any other individual, has more to decide and settle for himself.
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When he speaks, when he sees, when he is in the company of his companions when he takes up some branch of art: in short, when he _lives_ he is independent, _i.
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Crowned with this laurel he thought of something still nobler.
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"For I repeat it, my friends! All culture begins with the very opposite of that which is now so highly esteemed as 'academical freedom': with obedience, with subordination, with discipline, with subjection.