We Philologists Complete Works of Friedrich Nietzsche, Volume 8

By Friedrich Nietzsche

Page 26

about that even in all their evil actions they had a dash of purity
about them, something approaching the holy. A remarkable number of
individualities: might there not have been a higher morality in that?
When we recollect that character develops slowly, what can it be that,
in the long run, breeds individuality? Perhaps vanity, emulation?
Possibly. Little inclination for conventional things.


The Greeks as the geniuses among the nations.

Their childlike nature, credulousness.

Passionate. Quite unconsciously they lived in such a way as to procreate
genius. Enemies of shyness and dulness. Pain. Injudicious actions. The
nature of their intuitive insight into misery, despite their bright and
genial temperament. Profoundness in their apprehension and glorifying of
everyday things (fire, agriculture). Mendacious, unhistorical. The
significance of the [Greek: polis] in culture instinctively recognised,
favourable as a centre and periphery for great men (the facility of
surveying a community, and also the possibility of addressing it as a
whole). Individuality raised to the highest power through the [Greek:
polis]. Envy, jealousy, as among gifted people.


The Greeks were lacking in sobriety and caution. Over-sensibility,
abnormally active condition of the brain and the nerves; impetuosity and
fervour of the will.


"Invariably to see the general in the particular is the distinguishing
characteristic of genius," says Schopenhauer. Think of Pindar,
&c.--"[Greek: Sophrosynae]," according to Schopenhauer, has its roots in
the clearness with which the Greeks saw into themselves and into the
world at large, and thence became conscious of themselves.

The "wide separation of will and intellect" indicates the genius, and is
seen in the Greeks.

"The melancholy associated with genius is due to the fact that the will
to live, the more clearly it is illuminated by the contemplating
intellect, appreciates all the more clearly the misery of its
condition," says Schopenhauer. _Cf._ the Greeks.


The moderation of the Greeks in their sensual luxury, eating, and
drinking, and their pleasure therein; the Olympic plays and their
worship . that shows what they were.

In the case of the genius, "the intellect will point out the faults
which are seldom absent in an instrument that is put to a use for which
it was not intended."

"The will is often left in the lurch at an awkward moment: hence genius,
where real life is concerned, is more or less unpractical--its
behaviour often reminds us of madness."


We contrast the Romans, with their matter-of-fact earnestness, with the
genial Greeks! Schopenhauer: "The stern, practical, earnest mode of life
which the Romans called _gravitas_ presupposes that the intellect does
not forsake the service of the will in order to roam far off among
things that have no connection with the will."


It would

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 11
This is changed; that earnestness in the symbolical has become the mark of a lower culture.
Page 13
Page 33
What, after all, is the principal axiom to which the boldest and coldest thinker, the author of the book _On the Origin of Moral Sensations_[2] has attained by means of his incisive and decisive analyses of human actions? "The moral man," he says, "is no nearer to the intelligible (metaphysical) world than is the physical man.
Page 58
_ 105.
Page 67
--The fact of how many feelings are lost to us may be seen, for instance, in the mingling of the _droll,_ even.
Page 73
Then he is alarmed by the thought of that same creature, in so far as it floats before his imagination as a retributive justice; in all possible small and great events he thinks he recognises its anger and menaces, that he even feels its scourge-strokes as judge and executioner.
Page 98
Page 115
Whence comes the energy, the unbending strength, the endurance with which the one, in opposition to accepted ideas, endeavours to obtain an entirely individual knowledge of the world? 231.
Page 116
--It is possible that the production of genius is reserved to a limited period of mankind's history.
Page 117
Page 128
This arises from the conscious or unconscious idea that they deem it very useful when one person throws all his strength into one thing and makes himself into a monstrous organ.
Page 142
later ages will perhaps be obliged to forego.
Page 165
Page 172
Every one who talks about his nobility should be asked: "Have you no violent, avaricious, dissolute, wicked, cruel man amongst your ancestors?" If with good cognisance and conscience he can answer No, then let his friendship be sought.
Page 184
Live as higher men, and always do the deeds of higher culture,--thus everything that lives will acknowledge your right, and the order of society, whose summit ye are, will be safe from every evil glance and attack! 481.
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--Whether we think too well or too ill of things, we always have the advantage of deriving therefrom a greater pleasure, for with a too good preconception we usually put more sweetness into things (experiences) than they actually contain.
Page 207
We reverence her as the veiled Isis of our life; with shame we offer her our pain as penance and sacrifice when the fire threatens to burn and consume us.
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(Translated by T.