ourselves may not
come under the influence of the smell of the corpses.
THE DEATH OF THE OLD CULTURE.
1. The signification of the studies of antiquity hitherto pursued:
2. As soon as they recognise the goal they condemn themselves to death .
for their goal is to describe ancient culture itself as one to be
3. The collection of all the conceptions out of which Hellenic culture
has grown up. Criticism of religion, art, society, state, morals.
4. Christianity is likewise denied.
5. Art and history--dangerous.
6. The replacing of the study of antiquity which has become superfluous
for the training of our youth.
Thus the task of the science of history is completed and it itself has
become superfluous, if the entire inward continuous circle of past
efforts has been condemned. Its place must be taken by the science of
"Signs" and "miracles" are not believed; only a "Providence" stands in
need of such things. There is no help to be found either in prayer or
asceticism or in "vision." If all these things constitute religion, then
there is no more religion for me.
My religion, if I can still apply this name to something, lies in the
work of breeding genius . from such training everything is to be hoped.
All consolation comes from art. Education is love for the offspring; an
excess of love over and beyond our self-love. Religion is "love beyond
ourselves." The work of art is the model of such a love beyond
ourselves, and a perfect model at that.
The stupidity of the will is Schopenhauer's greatest thought, if
thoughts be judged from the standpoint of power. We can see in Hartmann
how he juggled away this thought. Nobody will ever call something
This, then, is the new feature of all the future progress of the world .
men must never again be ruled over by religious conceptions. Will they
be any _worse_? It is not my experience that they behave well and
morally under the yoke of religion; I am not on the side of
Demopheles The fear of a beyond, and then again the fear of divine
punishments will hardly have made men better.
Where something great makes its appearance and lasts for a relatively
long time, we may premise a careful breeding, as in the case of the
Greeks. How did so many men become free among them? Educate educators!
But the first educators must educate themselves! And it is for these
that I write.
The denial of life is no longer an easy matter: a man may become a
hermit or a monk--and what is thereby
"To-day" and "To-morrow" are spelled "today" and "tomorrow.Page 9
And finally, to call to mind the enormous influence which "German philosophy"--I hope you understand its right to inverted commas (goosefeet)?--has exercised throughout the whole of Europe, there is no doubt that a certain VIRTUS DORMITIVA had a share in it; thanks to German philosophy, it was a delight to the noble idlers, the virtuous, the mystics, the artiste, the three-fourths Christians, and the political obscurantists of all nations, to find an antidote to the still overwhelming sensualism which overflowed from the last century into this, in short--"sensus assoupire.Page 16
grammatical functions--it cannot but be that everything is prepared at the outset for a similar development and succession of philosophical systems, just as the way seems barred against certain other possibilities of world-interpretation.Page 26
The surmounting of morality, in a certain sense even the self-mounting of morality--let that be the name for the long-secret labour which has been reserved for the most refined, the most upright, and also the most wicked consciences of today, as the living touchstones of the soul.Page 36
This latter doubt is justified by the fact that one of the most regular symptoms among savage as well as among civilized peoples is the most sudden and excessive sensuality, which then with equal suddenness transforms into penitential paroxysms, world-renunciation, and will-renunciation, both symptoms perhaps explainable as disguised epilepsy? But nowhere is it MORE obligatory to put aside explanations around no other type has there grown such a mass of absurdity and superstition, no other type seems to have been more interesting to men and even to philosophers--perhaps it is time to become just a little indifferent here, to learn caution, or, better still, to look AWAY, TO GO AWAY--Yet in the background of the most recent philosophy, that of Schopenhauer, we find almost as the problem in itself, this terrible note of interrogation of the religious crisis and awakening.Page 40
Supposing that someone has often flown in his dreams, and that at last, as soon as he dreams, he is conscious.Page 60
It is to be INFERRED that there are countless dark bodies near the sun--such as we shall never see.Page 61
; or, finally, even the complaisant and wanton surrender to the emotions, as has been taught by Hafis and Goethe, the bold letting-go of the reins, the spiritual and corporeal licentia morum in the exceptional cases of wise old codgers and drunkards, with whom it "no longer has much danger.Page 66
Apparently in opposition to the peacefully industrious democrats and Revolution-ideologues, and still more so to the awkward philosophasters and fraternity-visionaries who call themselves Socialists and want a "free society," those are really at one with them all in their thorough and instinctive hostility to every form of society other than that of the AUTONOMOUS herd (to the extent even of repudiating the notions "master" and "servant"--ni dieu ni maitre, says a socialist formula); at one in their tenacious opposition to every special claim, every special right and privilege (this means ultimately opposition to EVERY right, for when all are equal, no one needs "rights" any longer); at one in their distrust of punitive justice (as though it were a violation of the weak, unfair to the NECESSARY consequences of all former society); but equally at one in their religion of sympathy, in their compassion for all that feels, lives, and suffers (down to the very animals, up even to "God"--the extravagance of "sympathy for God" belongs to a democratic age); altogether at one in the cry and impatience of their sympathy, in their deadly hatred of suffering generally, in their almost feminine incapacity for witnessing it or ALLOWING it; at one in their involuntary beglooming and heart-softening, under the spell of which Europe seems to be threatened with a new Buddhism; at one in their belief in the morality of MUTUAL sympathy, as though it were morality in itself, the climax, the ATTAINED climax of mankind, the sole hope of the future, the consolation of the present, the great discharge from all the obligations of the past; altogether at one in their belief in the community as the DELIVERER, in the herd, and therefore in "themselves.Page 72
--Finally, let us consider that even the seeker of knowledge operates as an artist and glorifier of cruelty, in that he compels his spirit to perceive AGAINST its own inclination, and often enough against the wishes of his heart:--he forces it to say Nay, where he would like to affirm, love, and adore; indeed, every instance of taking a thing profoundly and fundamentally, is a violation, an intentional injuring of the fundamental will of the spirit, which instinctively aims at appearance and superficiality,--even in every desire for knowledge there is a drop of cruelty.Page 96
bring to light! Woman has so much cause for shame; in woman there is so much pedantry, superficiality, schoolmasterliness, petty presumption, unbridledness, and indiscretion concealed--study only woman's behaviour towards children!--which has really been best restrained and dominated hitherto by the FEAR of man.Page 102
--What is lacking in England, and has always been lacking, that half-actor and rhetorician knew well enough, the absurd muddle-head, Carlyle, who sought to conceal under passionate grimaces what he knew about himself: namely, what was LACKING in Carlyle--real POWER of intellect, real DEPTH of intellectual perception, in short, philosophy.Page 112
That, however, which offends even in the humanest Englishman is his lack of music, to speak figuratively (and also literally): he has neither rhythm nor dance in the movements of his soul and body; indeed, not even the desire for rhythm and dance, for "music.Page 119
To refrain mutually from injury, from violence, from exploitation, and put one's will on a par with that of others: this may result in a certain rough sense in good conduct among individuals when the necessary conditions are given (namely, the actual similarity of the individuals in amount of force and degree of worth, and their co-relation within one organization).Page 135
If one wishes to praise at all, it is a delicate and at the same time a noble self-control, to praise only where one DOES NOT agree--otherwise in fact one would praise oneself, which is contrary to good taste:--a self-control, to be sure, which offers excellent opportunity and provocation to constant MISUNDERSTANDING.Page 138
Come! Come! The time is right! 14.