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Chapter six We Scholars two hundred four. At the risk that moralizing may also

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reveal itself here as that which it
has always been, namely resolutely monterers as

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plays. According to Balzac, I
would venture to protest against an improper and

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injurious alteration of rank, which,
quite unnoticed, and as if with the

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best conscience, threatens nowadays to establish
itself in the relations of science and philosophy.

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I mean to say that one must
have the right out of one's own

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experience. Experience, as it seems
to me, always implies unfortunate experience to

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treat of such an important question of
rank, so as not to speak of

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color like the blind, or against
science like women and artists. Ah,

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this dreadful science sigh their instinct and
their shame. It always finds things out.

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The declaration of independence of the scientific
man, his emancipation from philosophy is

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one of the subtler after effects of
democratic organization and disorganization. The self glorification

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and self conceitedness of the learned man
is now everywhere in full bloom and in

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its best springtime. Which does not
mean to imply that in this case self

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praise smells sweet. Here also the
instinct of the populous cries freedom from all

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masters. And after science has,
with the happiest results, resisted theology,

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whose handmaid it had been too long, it now proposes, in its wantonness

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and indiscretion, to lay down laws
for philosophy, and in its turn to

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play the master. What am I
saying to play the philosopher on its own

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account? My memory, the memory
of a scientific man, If you please,

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teams with the naivetes of insolence which
I have heard about philosophy and philosophers

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from young naturalists and old physicians,
not to mention the most cultured and most

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conceited of all learned men, the
philologists and schoolmasters, who are both the

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one and the other by profession.
On one occasion, it was the specialist

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and the jack horner, who instinctively
stood on the defensive against all synthetic tasks

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and capabilities. At another time,
it was the industrious worker who had got

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a scent of otium and refined juriousness
in the internal economy of the philosopher,

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and felt himself aggrieved and belittled thereby. On another occasion, it was the

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color blindness of the utilitarian, who
sees nothing in philosophy but a series of

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refuted systems and an extravagant expenditure which
does nobody any good. At another time,

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the fear of disguised mysticism and of
the boundary adjustment of knowledge became conspicuous.

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At another time, the disregard of
individual philosophers, which had involuntarily extended

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to disregard of philosophy generally in fine
I found most frequently behind the proud disdain

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of philosophy in young scholars, the
evil after effect of some particular philosopher to

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whom on the whole obedience had been
forsworn, without, however, the spell

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of his scornful estimates of other philosophers
having been got rid of, the result

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of being a general ill will to
all philosophy. Such seems to me,

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for instance, the after effect of
Schopenhauer on the most modern Germany. By

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his unintelligent rage against Hegel, he
has succeeded in severing the whole of the

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last generation of Germans from its connection
with German culture, which culture, all

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things considered, has been an elevation
and a divining refinement of the historical sense.

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But precisely at this point Schopenhauer himself
was poor, irreceptive and un German

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to the extent of ingeniousness. On
the whole. Speaking generally, it may

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just have been the humanness, all
too humanness of the modern philosophers themselves,

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in short, their contemptibleness, which
has injured most radically the reverence for philosophy

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and opened the doors to the instinct
of the populace. Let It but be

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acknowledged to what an extent our modern
world diverges from the whole style of the

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world of Heraclitus, Plato, Empedocles, and whatever else all the royal and

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magnificent anchorites of the spirit were called. And with what justice an honest man

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of science may feel himself of a
better family and origin in view of such

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representatives of philosophy, who, owing
to the fashion of the present day,

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are just as much aloft as they
are down below. In Germany, for

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instance, the two lions of Berlin, the anarchist Eugenduring and the amalgamist Eduard

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von Haartmann. It is especially the
sight of those hotchpotch philosophers who call themselves

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realists or positivists, which is calculated
to implant a dangerous distrust in the soul

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of a young and ambitious scholar.
Those philosophers at the best are themselves but

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scholars and specialists. That is very
evident. All of them are persons who

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have been vanquished and brought back again
under the dominion of science, who at

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one time or another claimed more from
themselves without having a right to the more

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and its responsibility, and who now
creditably rankerously and vindictively represent in word and

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deed, disbelief in the master task
and supremacy of philosophy. After all,

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how could it be otherwise? Science
flourishes now a days and has the good

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conscience clearly visible on its countenance,
while that to which the entire modern philosophy

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has gradually sunk, the remnant of
philosophy of the present day, excites distrust

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and displeasure, if not scorn and
pity. Philosophy reduced to a theory of

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knowledge no more in fact than a
diffident science of epochs and doctrine of forbearance,

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a philosophy that never even gets beyond
the threshold and rigorously denies itself the

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right to enter. That is philosophy
in its last throes an end, an

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agony, something that awakens pity.
How could such a philosophy rule two hundred

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five. The dangers that beset the
evolution of the philosopher are in fact so

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manifold nowadays that one might doubt whether
this fruit could still come to maturity.

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The extent and towering structure of the
sciences have increased enormously, and therewith also

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the probability that the philosopher will grow
tired even as a learner, or will

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attach himself somewhere and specialize, so
that he will no longer attain to his

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elevation, that is to say,
to his superspection, his circumspection, and

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his despection. Or he gets aloft
too late when the best of his maturity

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and strength is past, or when
he is impaired, coarsened, and deteriorated,

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so that his view, his general
estimate of things, is no longer

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of much importance. It is perhaps
just the refinement of his intellectual conscience that

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makes him hesitate and linger on the
way he dreads the temptatian to become a

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dilettante, a millipede, a milli
antenna. He knows too well that as

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a discerner, one who has lost
his self respect no longer commands, no

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longer leads, unless he should aspire
to become a great play actor, a

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philosophical cagliostro and spiritual rat catcher,
in short, a misleader. This is,

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in the last instance, a question
of taste, if it has not

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really been a question of conscience.
To double once more the philosopher's difficulties.

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There is also the fact that he
demands from himself a verdict a yea or

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nay, not concerning science, but
concerning life and the worth of life.

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He learns unwillingly to believe that it
is his right and even his duty to

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obtain this verdict, and he has
to seek his way to the right and

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the belief only through the most extensive, perhaps disturbing, and destroying experiences,

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often hesitating, doubting, and dumbfounded. In fact, the philosopher has long

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been mistaken and confused by the multitude, either with the scientific man and ideal

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scholar, or with the religiously elevated, desensualized, desecularized, visionary, and

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god intoxicated man. And even yet, when one hears anybody praised because he

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lives wisely or as a philosopher,
it hardly means anything more than prudently,

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and apart wisdom that seems to the
populace to be a kind of flight,

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a means and artifice for withdrawing successfully
from a bad game. But the genuine

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philosopher, does it not seem so
to us, my friends, lives unphilosophically

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and unwisely, above all imprudently,
and feels the obligation and burden of a

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hundred attempts and temptations of life.
He risks himself constantly. He plays this

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bad game two hundred six in relation
to the genius, that is to say,

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a being who either engenders or produces
both words understood in their fullest sense,

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the man of learning, the scientific
average man has always something of the

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old maid about him, for like
her, he is not conversant with the

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two principal functions of man. To
both, of course, to the scholar

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and to the old Maid, one
concedes respectability as if by way of indemnification.

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In these cases one emphasizes the respectability, and yet in the compulsion of

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this concession one has the same admixture
of vexation. Let us examine more closely

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what is the scientific man. Firstly, a commonplace type of man with commonplace

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virtues, that is to say,
a non ruling, non authoritative, and

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non self sufficient type of man.
He possesses industry, patient adaptableness to rank

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and file, equability and moderation in
capacity and requirement. He has the instinct

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for people like himself and for that
which they require, for instance, the

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portion of independence and green meadow,
without which there is no rest from labor.

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The claim to honor and consideration,
which first and foremost presupposes recognition and

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recognizability, the sunshine of a good
name, the perpetual ratification of his value

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and usefulness, with which the inward
distrust which lies at the bottom of the

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heart of all dependent men and gregarious
animals, has again and again to be

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overcome. The learned man, as
is appropriate, has also maladies and faults

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of an ignoble kind. He is
full of petty envy, and has a

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lynx eye for the weak points in
those natures to whose elevations he cannot attain.

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He is confiding, yet only as
one who lets himself go but does

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not flow, and precisely before the
man of the great current, he stands

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all the colder and more reserved.
His eye is then like a smooth and

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irresponsive lake, which is no longer
moved by rapture or sympathy. The worst

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and most dangerous thing of which a
scholar is capable results from the instinct of

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mediocrity of his type, from the
Jesuitism of mediocrity, which labors instinctively for

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the destruction of the exceptional man,
and endeavors to break, or still better,

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to relax every bent bow, To
relax, of course, with consideration,

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and naturally with an indulgent hand,
to relax with confiding sympathy. That

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is the real art of Jesuitism,
which has always understood how to introduce itself

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as the religion of sympathy two hundred
seven. However, gratefully one may welcome

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the objective spirit, and who has
not been sick to death of all subjectivity

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and its confounded ipsisimosity. In the
end, however, one must learn caution,

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even with regard to one's gratitude,
and put a stop to the exaggeration

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with which the unselfing and depersonalizing of
the spirit has recently been celebrated, as

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if it were the goal in itself, as if it were salvation and glorification,

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as is especially accustomed to happen in
the pessimist school, which has also

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in its turn good reasons for paying
the highest honors to disinterested knowledge. The

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objective man, who no longer curses
and scolds like the pessimist, the ideal

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man of learning, in whom the
scientific instinct blossoms forth fully after a thousand

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complete and partial failures, is assuredly
one of the most costly instruments that exist.

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But his place is in the hand
of one who is more powerful.

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He is only an instrument. We
may say he is a mirror. He

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is no purpose in himself. The
objective man is, in truth a mirror,

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accustomed to prostration before everything that wants
to be known, with such desires

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only as knowing or reflecting implies.
He waits until something comes, and then

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expands himself sensitively, so that even
the light footsteps and gliding past of spiritual

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beings may not be lost on his
surface and film. Whatever personality he still

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possesses seems to him accidental, arbitrary, or still oftener disturbing. So much

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has he come to regard himself as
the passage and reflection of outside forms and

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events. He calls up the recollection
of himself with an effort, and not

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infrequently wrongly, he read confounds himself
with other persons. He makes mistakes with

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regard to his own needs, and
here only is he unrefined and negligent.

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Perhaps he is troubled about the health, or the pettiness and confined atmosphere of

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wife and friend, or the lack
of companions and society. Indeed he sets

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himself to reflect on his suffering,
but in vain his thoughts already rove away

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to the more general case. And
tomorrow he knows as little as he knew

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yesterday how to help himself. He
does not now take himself seriously and devote

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time to himself. He is serene
not from lack of trouble, but from

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lack of capacity for grasping and dealing
with his trouble. The habitual complaisance with

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respect to all objects and experiences,
the radiant and impartial hospitality with which he

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receives everything that comes his way,
His habit of inconsiderate good nature, of

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dangerous indifference. As to yea and
nay alas there are enough of cases in

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which he has to atone for these
virtues of his and as man generally he

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becomes far too easily the cuppet mortuum
of such virtues. Should one wish love

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or hatred from him? I mean
love and hatred, as God, woman

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and animal understand them. He will
do what he can and furnish what he

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can. But one must not be
surprised if it should not be much,

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if he should show himself just at
this point to be false, fragile,

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questionable, and deteriorated. His love
is constrained, his hatred is artificial,

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and rather unto de force a slight
ostentation and exaggeration. He is only genuine

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so far as he can be objective. Only in his serene totality is he

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still nature and natural, His mirroring
and eternally self polishing soul no longer knows

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how to affirm, no longer how
to deny. He does not command,

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neither does he destroy. Jennet Mepris
Press Green, he says with Likenitz,

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let us not overlook nor undervalue the
press. Neither is he a model man.

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He does not go in advance of
anyone, nor after either. He

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places himself generally too far off to
have any reason for espousing the cause of

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either good or evil. If he
has been so long confounded with the philosopher

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with the cesarean trainer and dictator of
vilization. He has had far too much

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honor, and what is more essential
in him has been overlooked. He is

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an instrument, something of a slave, though certainly the sublimest sort of slave,

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but nothing in himself Presque rhienne.
The objective man is an instrument,

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a costly, easily injured, easily
tarnished measuring instrument and mirroring apparatus, which

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is to be taken care of and
respected. But he is no goal,

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not outgoing nor upgoing, no complimentary
man in whom the rest of existence justifies

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itself, no termination, and still
less a commencement, an engendering or primary

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cause. Nothing hardy, powerful,
self centered that wants to be master,

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but rather only a soft, inflated, delicate, movable potter's form that must

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wait for some kind of content and
frame to shape itself. Thereto, for

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the most part, a man without
frame and content, a selfless man,

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consequently, also nothing for women.
In parentheses two hundred eight, when a

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philosopher nowadays makes it known that he
is not a skeptic, I hope that

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has been gathered from the foregoing description
of the objective spirit. People all hear

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it impatiently. They regard him on
that account with some apprehension. They would

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like to ask so many many questions. Indeed, among timid hearers, of

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whom there are now so many,
he is henceforth said to be dangerous with

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his repudiation of skepticism. It seems
to them as if they heard some evil,

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threatening sound in the distance, as
if a new kind of explosive were

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being tried somewhere, a dynamite of
the spirit, perhaps a newly discovered Russian

203
00:22:08.119 --> 00:22:17.359
nihilinae, a pessimism bonai voluntatis,
that not only denies means denial, but

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dreadful thought practices denial against this kind
of good will, a will to the

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veritable actual negation of life. There
is, as is generally acknowledged nowadays,

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00:22:33.039 --> 00:22:40.920
no better soporific and sedative than skepticism. The mild, pleasing, lulling poppy

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of skepticism, and Hamlet himself is
now prescribed by the doctors of the day

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as an antidote to the spirit and
its underground noises. Are not our ears

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00:22:52.920 --> 00:23:00.079
already full of bad sounds, say
the skeptics, as lovers of repose and

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almost as a kind of safety police. This subterranean neay is terrible. Be

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still, ye pessimistic moles, the
skeptic, in effect, that delicate creature

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00:23:14.279 --> 00:23:18.519
is far too easily frightened. His
conscience is schooled so as to start at

213
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every nay, and even at that
sharp decided yea, and feel something like

214
00:23:25.559 --> 00:23:33.119
a bite. Thereby yea and nay
they seem to him opposed to morality.

215
00:23:33.359 --> 00:23:37.599
He loves, on the contrary,
to make a festival to his virtue by

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00:23:37.640 --> 00:23:42.799
a noble aloofness. While perhaps he
says with Montaigne, what do I know?

217
00:23:45.279 --> 00:23:51.279
Or with Socrates, I know that
I know nothing? Or here I

218
00:23:51.359 --> 00:23:56.319
do not trust myself. No door
is open to me, Or even if

219
00:23:56.319 --> 00:24:03.160
the door were open, why should
I enter idiately? Or what is the

220
00:24:03.319 --> 00:24:08.640
use of any hasty hypotheses? It
might quite well be in good taste to

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00:24:08.759 --> 00:24:15.279
make no hypotheses at all. Are
you absolutely obliged to straighten at once?

222
00:24:15.400 --> 00:24:19.440
What is crooked? To stuff every
hole with some kind of oakum? Is

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there not time enough for? That? Has not the time? Leisure?

224
00:24:23.640 --> 00:24:29.160
O? Ye, demons, can
ye not at all? Weight? The

225
00:24:29.319 --> 00:24:34.200
uncertain also has its charms. The
sphinx, too is a Cerce, and

226
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Cerce too was a philosopher. Thus
does a skeptic console himself, and in

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00:24:41.039 --> 00:24:48.160
truth he needs some consolation, for
skepticism is the most spiritual expression of a

228
00:24:48.240 --> 00:24:56.440
certain, many sided physiological temperament,
which in ordinary language is called nervous debility

229
00:24:56.480 --> 00:25:03.279
and sickliness. It arises whenever or
classes which have been long separated decisively and

230
00:25:03.519 --> 00:25:10.279
suddenly blend with one another. In
the new generation, which has inherited,

231
00:25:10.480 --> 00:25:17.039
as it were, different standards and
valuations in its blood, everything is disquiet,

232
00:25:17.160 --> 00:25:23.039
derangement, doubt, and tentativeness.
The best powers operate restrictively. The

233
00:25:23.240 --> 00:25:30.759
very virtues prevent each other growing and
becoming strong. Equilibrium, ballast and perpendicular

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00:25:30.799 --> 00:25:37.279
stability are lacking in body and soul. That, however, which is most

235
00:25:37.440 --> 00:25:45.279
diseased and degenerated in such nondescripts is
the will. They are no longer familiar

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00:25:45.319 --> 00:25:51.559
with independence of decision or the courageous
feeling of pleasure in willing. They are

237
00:25:51.640 --> 00:25:57.000
doubtful of the freedom of the will, even in their dreams. Our present

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00:25:57.079 --> 00:26:03.440
day Europe the scene of a senseless
precipitate attempt at a racial blending of classes,

239
00:26:03.559 --> 00:26:11.400
and consequently of races, is therefore
skeptical in all its heights and depths,

240
00:26:11.440 --> 00:26:17.720
sometimes exhibiting the mobile skepticism which springs
impatiently and wantonly from branch to branch,

241
00:26:18.880 --> 00:26:25.200
sometimes with gloomy aspect, like a
cloud overcharged with interrogative signs, and

242
00:26:25.359 --> 00:26:30.240
often sick unto death of its will. Paralysis of will? Where do we

243
00:26:30.319 --> 00:26:38.039
not find this cripple sitting nowadays?
And yet how bedecked oftentimes how seductively ornamented.

244
00:26:40.160 --> 00:26:44.880
There are the finest gala dresses and
disguises for this disease, And that,

245
00:26:45.400 --> 00:26:51.880
for instance, most of what places
itself nowadays in the showcases as objectiveness,

246
00:26:52.200 --> 00:27:02.319
the scientific spirit lart, poor lart
and pure voluntary knowledge is only decked

247
00:27:02.359 --> 00:27:07.519
out skepticism and paralysis of will.
I am ready to answer for this diagnosis

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00:27:07.559 --> 00:27:14.359
of the European disease. The disease
of the will is diffused unequally over Europe.

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It is worst and most varied.
Where civilization has longest prevailed. It

250
00:27:19.599 --> 00:27:26.519
decreases, according as the barbarian still
or again asserts his claims, under the

251
00:27:26.559 --> 00:27:33.720
loose drapery of Western culture. It
is therefore in the France of today,

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00:27:33.039 --> 00:27:38.880
as can be readily disclosed and comprehended
that the will is most infirm. And

253
00:27:40.160 --> 00:27:45.240
France, which has always had a
masterly aptitude for converting even the portentous crisis

254
00:27:45.240 --> 00:27:53.599
of its spirit into something charming and
seductive, now manifests emphatically its intellectual ascendency

255
00:27:53.680 --> 00:28:00.000
over Europe by being the school and
exhibition of all the charms of skepticism.

256
00:28:00.079 --> 00:28:07.000
The power to will and to persist
moreover, in a resolution, is already

257
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somewhat stronger in Germany, and again
in the north of Germany. It is

258
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stronger than in central Germany. It
is considerably stronger in England, Spain and

259
00:28:18.400 --> 00:28:22.880
Corsica, associated with phlegm in the
former and with hard skulls in the latter,

260
00:28:23.559 --> 00:28:27.200
not to mention Italy, which is
too young yet to know what it

261
00:28:27.319 --> 00:28:33.920
wants and must first show whether it
can exercise will. But it is strongest

262
00:28:33.960 --> 00:28:38.960
and most surprising of all in that
immense Middle Empire, where Europe, as

263
00:28:40.000 --> 00:28:47.480
it were, flows back to Asia, namely in Russia. There the power

264
00:28:47.480 --> 00:28:52.160
to will has been long stored up
and accumulated. There, the will,

265
00:28:52.200 --> 00:29:00.519
uncertain whether to be negative or affirmative, waits threateningly to be discharged to borrow

266
00:29:00.559 --> 00:29:07.839
their pet phrase from our physicists.
Perhaps not only Indian wars and complications in

267
00:29:07.880 --> 00:29:12.599
Asia would be necessary to free Europe
from its greatest danger, but also internal

268
00:29:12.640 --> 00:29:18.279
subversion, the shattering of the Empire
into small states, and above all the

269
00:29:18.359 --> 00:29:26.400
introduction of parliamentary imbecility, together with
the obligation of everyone to read his newspaper

270
00:29:26.480 --> 00:29:32.640
at breakfast. I do not say
this as one who desires it in my

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00:29:32.759 --> 00:29:37.519
heart. I should rather prefer the
contrary. I mean such an increase in

272
00:29:37.559 --> 00:29:42.799
the threatening attitude of Russia that Europe
would have to make up its mind to

273
00:29:42.880 --> 00:29:49.519
become equally threatening, namely to acquire
one will by means of a new cast

274
00:29:49.759 --> 00:29:55.400
to rule over the continent, a
persistent, dreadful will of its own,

275
00:29:55.960 --> 00:30:00.519
that can set its aims thousands of
years ahead, so that the long spun

276
00:30:00.559 --> 00:30:07.519
out comedy of its petty statism and
its dynastic as well as its democratic,

277
00:30:07.759 --> 00:30:15.400
many willedness might finally be brought to
a close. The time for petty politics

278
00:30:15.559 --> 00:30:19.480
is past. The next century will
bring the struggle for the dominion of the

279
00:30:19.519 --> 00:30:30.880
world, the compulsion to great politics
two hundred nine. As to how far

280
00:30:32.079 --> 00:30:37.640
the new warlike age on which we
Europeans have evidently entered, may perhaps favor

281
00:30:37.720 --> 00:30:44.359
the growth of another and stronger kind
of skepticism. I should like to express

282
00:30:44.440 --> 00:30:49.640
myself, preliminarily merely by a parable
which the lovers of German history will already

283
00:30:49.720 --> 00:30:59.759
understand, that unscrupulous enthusiast for big, handsome grenadiers, who as King of

284
00:31:00.039 --> 00:31:06.759
Russia brought into being a military and
skeptical genius, and therewith in reality the

285
00:31:06.920 --> 00:31:14.400
new and now triumphantly emerged type of
German. The problematic, crazy father of

286
00:31:14.480 --> 00:31:19.079
Frederick the Great had on one point
the very knack and lucky grasp of the

287
00:31:19.160 --> 00:31:25.759
genius. He knew what was then
lacking in Germany, the want of which

288
00:31:25.960 --> 00:31:30.920
was a hundred times more alarming and
serious than any lack of culture and social

289
00:31:30.960 --> 00:31:36.920
form. His ill will to the
young Frederick resulted from the anxiety of a

290
00:31:37.000 --> 00:31:45.599
profound instinct men were lacking, and
he suspected, to his bitterest regret that

291
00:31:45.759 --> 00:31:51.559
his own son was not man enough. There however, he deceived himself.

292
00:31:52.279 --> 00:31:56.440
But who would not have deceived himself
in his place? He saw his son

293
00:31:56.599 --> 00:32:04.079
lapsed to atheism, to the esprie, to the pleasant frivolity of clever Frenchman.

294
00:32:05.000 --> 00:32:10.680
He saw in the background the great
blood succor the spider's skepticism. He

295
00:32:10.759 --> 00:32:16.720
suspected the incurable wretchedness of a heart
no longer hard enough either for evil or

296
00:32:16.799 --> 00:32:22.000
good, and of a broken will
that no longer commands, is no longer

297
00:32:22.079 --> 00:32:28.920
able to command. Meanwhile, however, there grew up in his son that

298
00:32:29.119 --> 00:32:35.680
new kind of harder and more dangerous
skepticism. Who knows to what extent It

299
00:32:35.799 --> 00:32:40.640
was encouraged just by his father's hatred
and the icy melancholy of a will condemned

300
00:32:40.680 --> 00:32:47.079
to solitude. The skepticism of daring
manliness, which is closely related to the

301
00:32:47.160 --> 00:32:52.640
genius for war and conquest, and
made its first entrance into Germany in the

302
00:32:52.680 --> 00:33:01.359
person of the Great Frederick. This
skepticism despises and nevertheless grasps, It undermines,

303
00:33:01.480 --> 00:33:07.319
and takes possession. It does not
believe, but it does not thereby

304
00:33:07.440 --> 00:33:13.279
lose itself. It gives the spirit
a dangerous liberty, but it keeps strict

305
00:33:13.319 --> 00:33:17.880
guard over the heart. It is
the German form of skepticism, which,

306
00:33:19.359 --> 00:33:25.400
as a continued fredericianism, risen to
the highest spirituality, has kept Europe for

307
00:33:25.519 --> 00:33:31.880
a considerable time under the dominion of
the German spirit and its critical and historical

308
00:33:31.960 --> 00:33:40.680
distrust owing to the insuperably strong and
tough masculine character of the great German philologists

309
00:33:40.880 --> 00:33:49.480
and historical critics, who rightly estimated
were also all of them artists of destruction

310
00:33:49.640 --> 00:33:55.799
and dissolution. A new conception of
the German spirit gradually established itself, in

311
00:33:55.920 --> 00:34:02.160
spite of all romanticism in music and
philosophy, in which the leaning towards masculine

312
00:34:02.160 --> 00:34:09.679
skepticism was decidedly prominent, whether for
instance as fearlessness of gaze, as courage

313
00:34:09.719 --> 00:34:16.639
and sternness of the dissecting hand,
or as resolute will to dangerous voyages of

314
00:34:16.679 --> 00:34:25.239
discovery to spiritualized North Pole expeditions under
barren and dangerous skies. There may be

315
00:34:25.320 --> 00:34:31.800
good grounds for it when warm blooded
and superficial humanitarians crossed themselves before this spirit,

316
00:34:34.159 --> 00:34:42.000
say esprit fetaliste ironic Mephistopheliq, as
Michela calls it, not without a

317
00:34:42.039 --> 00:34:47.440
shudder. But if one would realize
how characteristic is the sphere of the man

318
00:34:47.719 --> 00:34:53.440
in the German spirit which awakened Europe
out of its dogmatic slumber, let us

319
00:34:53.480 --> 00:34:58.880
call to mind the former conception,
which had to be overcome by this new

320
00:34:58.920 --> 00:35:04.360
one, and that it is not
so very long ago that a masculinized woman

321
00:35:04.440 --> 00:35:09.960
could dare with unbridled presumption to recommend
the Germans to the interests of Europe as

322
00:35:10.599 --> 00:35:17.519
gentle, good hearted, weak willed, and poetical fools. Finally, let

323
00:35:17.559 --> 00:35:25.280
us only understand profoundly enough Napoleon's astonishment
when he saw Gerthe It reveals what had

324
00:35:25.280 --> 00:35:32.519
been regarded for centuries as the German
spirit. Voila unom. That was as

325
00:35:32.639 --> 00:35:37.239
much to say, but this is
a man, and I only expected to

326
00:35:37.280 --> 00:35:46.639
see a German two hundred ten.
Supposing then that in the picture of the

327
00:35:46.679 --> 00:35:52.880
philosophers of the future, some trait
suggests the question whether they must not perhaps

328
00:35:52.920 --> 00:35:59.920
be skeptics in the last mentioned,
since something in them would only be designated

329
00:36:00.039 --> 00:36:05.800
thereby, and not they themselves.
With equal right, they might call themselves

330
00:36:05.800 --> 00:36:10.400
critics, and assuredly they will be
men of experiments. By the name with

331
00:36:10.480 --> 00:36:17.000
which I ventured to baptize them,
I have already expressly emphasized their attempting and

332
00:36:17.159 --> 00:36:23.599
their love of attempting. Is this
because as critics in body and soul,

333
00:36:24.079 --> 00:36:29.519
they will love to make use of
experiments in a new and perhaps wider and

334
00:36:29.719 --> 00:36:35.119
more dangerous sense. In their passion
for knowledge, will they have to go

335
00:36:35.280 --> 00:36:40.039
further in daring and painful attempts than
the sensitive and pampered taste of a democratic

336
00:36:40.079 --> 00:36:46.800
century can approve of. There is
no doubt these coming ones will be least

337
00:36:46.880 --> 00:36:53.519
able to dispense with the serious and
not unscrupulous qualities which distinguish the critic from

338
00:36:53.519 --> 00:37:00.360
the skeptic. I mean the certainty
as to standards of worth, the conscious

339
00:37:00.440 --> 00:37:05.719
employment of a unity of method,
the wary courage, the standing alone,

340
00:37:06.280 --> 00:37:12.559
and the capacity for self responsibility.
Indeed, they will avow among themselves a

341
00:37:12.679 --> 00:37:20.039
delight in denial and dissection, and
a certain considerate cruelty which knows how to

342
00:37:20.079 --> 00:37:25.000
handle the knife surely and deftly,
even when the heart bleeds. They will

343
00:37:25.039 --> 00:37:31.400
be sterner, and perhaps not always
towards themselves, only than humane people may

344
00:37:31.400 --> 00:37:37.280
desire. They will not deal with
the truth in order that it may please

345
00:37:37.360 --> 00:37:43.920
them or elevate and inspire them.
They will rather have little faith in truth,

346
00:37:44.599 --> 00:37:50.039
bringing with it such revels for the
feelings. They will smile those rigorous

347
00:37:50.039 --> 00:37:55.000
spirits when anyone says in their presence
that thought elevates me, why should it

348
00:37:55.039 --> 00:38:00.400
not be true? Or that work
enchants me? Why should it not be

349
00:38:00.400 --> 00:38:07.440
beautiful? Or that artist enlarges me? Why should he not be great?

350
00:38:07.480 --> 00:38:12.679
Perhaps they will not only have a
smile, but a genuine disgust for all

351
00:38:12.760 --> 00:38:19.239
that is thus rapturous, idealistic,
feminine, and hermaphroditic. And if any

352
00:38:19.280 --> 00:38:23.199
one could look into their inmost hearts, he would not easily find therein the

353
00:38:23.320 --> 00:38:32.960
intention to reconcile Christian sentiments with antique
taste, or even with modern parliamentarism,

354
00:38:34.000 --> 00:38:40.960
the kind of reconciliation necessarily found even
among philosophers in our very uncertain and consequently

355
00:38:42.199 --> 00:38:50.719
very conciliatory century. Critical discipline and
every habit that conduces to purity and rigor

356
00:38:50.920 --> 00:38:57.119
in intellectual matters will not only be
demanded from themselves by these philosophers of the

357
00:38:57.199 --> 00:39:02.760
future. They may even make a
display thereof as their special adornment. Nevertheless,

358
00:39:04.039 --> 00:39:07.039
they will not want to be called
critics. On that account. It

359
00:39:07.079 --> 00:39:13.039
will seem to them no small indignity
to philosophy to have it decreed, as

360
00:39:13.119 --> 00:39:19.800
is so welcome nowadays, that philosophy
itself is criticism and critical science, and

361
00:39:20.039 --> 00:39:25.960
nothing else whatever though this estimate of
philosophy may enjoy the approval of all the

362
00:39:27.039 --> 00:39:32.360
positivists of France and Germany, and
possibly it even flattered the heart and taste

363
00:39:32.400 --> 00:39:38.360
of Kant let us call to mind
the titles of his principal works. Our

364
00:39:38.440 --> 00:39:45.199
new philosophers will say, notwithstanding,
that critics are instruments of the philosopher,

365
00:39:45.920 --> 00:39:51.199
and just on that account, as
instruments, they are far from being philosophers

366
00:39:51.239 --> 00:40:00.559
themselves. Even the great Chinaman of
Konnigsburg was only a great critic two hundred

367
00:40:00.559 --> 00:40:08.719
eleven. I insist upon it that
people finally cease confounding philosophical workers and in

368
00:40:08.800 --> 00:40:16.400
general, scientific men with philosophers,
that precisely here one should strictly give each

369
00:40:16.559 --> 00:40:22.280
his own, and not give those
far too much these far too little.

370
00:40:22.320 --> 00:40:28.719
It may be necessary for the education
of the real philosopher that he himself should

371
00:40:28.760 --> 00:40:34.480
have once stood upon all those steps
upon which his servants, the scientific workers

372
00:40:34.519 --> 00:40:39.679
of philosophy, remain standing and must
remain standing. He himself must perhaps have

373
00:40:39.800 --> 00:40:47.880
been critic and dogmatist and historian,
and besides poet and collector and traveler and

374
00:40:49.159 --> 00:40:55.639
riddle reader and moralist and seer and
free spirit and almost everything, in order

375
00:40:55.679 --> 00:41:01.840
to traverse the whole range of human
values and nations, and that he may

376
00:41:01.920 --> 00:41:07.079
be able, with a variety of
eyes and consciences to look from a height

377
00:41:07.199 --> 00:41:13.320
to any distance, from a depth
up to any height, from a nook

378
00:41:13.679 --> 00:41:19.840
into any expanse. But all these
are only preliminary conditions for his task.

379
00:41:20.639 --> 00:41:27.920
This task itself demands something else.
It requires him to create values. The

380
00:41:28.000 --> 00:41:34.199
philosophical workers, after the excellent pattern
of Kant and Hegel, have to fix

381
00:41:34.280 --> 00:41:39.920
and formalize some great existing body of
valuations, that is to say, former

382
00:41:40.239 --> 00:41:46.840
determinations of value, creations of value
which have become prevalent and are for a

383
00:41:46.880 --> 00:41:52.039
time called truths, whether in the
domain of the logical, the political,

384
00:41:52.519 --> 00:42:00.199
moral, or the artistic. It
is for these investigators to make whatever has

385
00:42:00.199 --> 00:42:07.199
happened and been esteemed hitherto conspicuous,
conceivable, intelligible, and manageable, to

386
00:42:07.320 --> 00:42:14.880
shorten everything long, even time itself, and to subjugate the entire past,

387
00:42:15.320 --> 00:42:20.920
an immense and wonderful task, in
the carrying out of which all refined pride,

388
00:42:21.280 --> 00:42:28.599
all tenacious will can surely find satisfaction. The real philosophers, however,

389
00:42:28.960 --> 00:42:36.800
are commanders and law givers, they
say, thus shall it be? They

390
00:42:36.840 --> 00:42:42.320
determine first the whither and the why
of mankind, and thereby set aside the

391
00:42:42.400 --> 00:42:49.360
previous labor of all philosophical workers and
all subjugators of the past. They grasp

392
00:42:49.400 --> 00:42:54.000
at the future with a creative hand, and whatever is and was becomes for

393
00:42:54.039 --> 00:43:01.119
them thereby a means, an instrument, and a hammer. Their knowing is

394
00:43:01.199 --> 00:43:07.880
creating. There creating is a law. Giving Their will to truth is will

395
00:43:08.000 --> 00:43:15.559
to power. Are there at present
such philosophers? Have there ever been such

396
00:43:15.639 --> 00:43:23.159
philosophers? Must there not be such
philosophers some day? Two hundred twelve?

397
00:43:25.000 --> 00:43:30.480
It is always more obvious to me
that the philosopher, as a man indispensable

398
00:43:30.599 --> 00:43:36.119
for the morrow and the day after
the morrow, has ever found himself,

399
00:43:36.639 --> 00:43:40.440
and has been obliged to find himself
in contradiction to the day in which he

400
00:43:40.480 --> 00:43:47.119
lives. His enemy has always been
the ideal of his day. Hitherto all

401
00:43:47.159 --> 00:43:54.599
those extraordinary furtherers of humanity, whom
one calls philosophers, who rarely regarded themselves

402
00:43:54.599 --> 00:44:01.400
as lovers of wisdom, but rather
as disagreeable fools and dangerous interrogators, have

403
00:44:01.559 --> 00:44:08.360
found their mission their hard, involuntary
imperative mission. In the end, however,

404
00:44:08.519 --> 00:44:14.239
the greatness of their mission in being
the bad conscience of their age.

405
00:44:15.360 --> 00:44:20.360
In putting the vivisector's knife to the
breast of the very virtues of their age,

406
00:44:20.880 --> 00:44:23.760
they have betrayed their own secret.
It has been for the sake of

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00:44:23.800 --> 00:44:30.239
a new greatness of man, a
new untrodden path to his aggrandizement. They

408
00:44:30.239 --> 00:44:37.199
have always disclosed how much hypocrisy,
indolence, self indulgence, and self neglect,

409
00:44:37.760 --> 00:44:43.920
how much falsehood was concealed under the
most venerated types of contemporary morality,

410
00:44:44.119 --> 00:44:49.679
how much virtue was outlived. They
have always said, we must remove,

411
00:44:49.840 --> 00:44:54.000
hence to where you are least at
home. In the face of a world

412
00:44:54.039 --> 00:45:00.119
of modern ideas which would like to
confine everyone in a corner in a specialty,

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00:45:00.880 --> 00:45:06.920
a philosopher, if there could be
philosophers nowadays, would be compelled to

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00:45:07.000 --> 00:45:13.280
place the greatness of man, the
conception of greatness, precisely in his comprehensiveness

415
00:45:13.400 --> 00:45:20.400
and multifariousness, in his all roundness. He would even determine worth and rank

416
00:45:20.679 --> 00:45:24.800
according to the amount and variety of
that which a man could bear and take

417
00:45:24.880 --> 00:45:32.280
upon himself, according to the extent
to which a man could stretch his responsibility.

418
00:45:32.639 --> 00:45:37.480
Nowadays, the taste and virtue of
the age weaken and attenuate the will.

419
00:45:38.199 --> 00:45:43.039
Nothing is so adapted to the spirit
of the age as weakness of will.

420
00:45:43.840 --> 00:45:49.519
Consequently, in the ideal of the
philosopher, strength of will, sternness

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00:45:49.559 --> 00:45:57.039
and capacity for prolonged resolution must specially
be included in the conception of greatness with

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00:45:57.119 --> 00:46:00.800
as good a right as the opposite
doctrine, with its ideal of a silly,

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00:46:01.039 --> 00:46:07.199
renouncing, humble, selfless humanity,
was suited to an opposite age,

424
00:46:07.719 --> 00:46:14.400
such as the sixteenth century, which
suffered from its accumulated energy of will and

425
00:46:14.679 --> 00:46:22.000
from the wildest torrents and floods of
selfishness. In the time of Socrates among

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00:46:22.079 --> 00:46:28.480
men only of worn out instincts,
old conservative Athenians, who let themselves go

427
00:46:29.440 --> 00:46:32.840
for the sake of happiness, as
they said, for the sake of pleasure,

428
00:46:34.159 --> 00:46:38.360
as their conduct indicated, and who
had continually on their lips the old

429
00:46:38.480 --> 00:46:44.239
pompous words to which they had long
forfeited the right by the life they led.

430
00:46:45.000 --> 00:46:50.719
Irony was perhaps necessary for greatness of
soul. The wicked Socratic assurance of

431
00:46:50.760 --> 00:46:55.440
the old physician and plebeian who cut
ruthlessly into his own flesh, as into

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00:46:55.480 --> 00:47:00.599
the flesh and heart of the noble, with a look that said, plainly

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00:47:00.719 --> 00:47:07.519
enough, do not dissemble before me. Here we are equal at present.

434
00:47:07.639 --> 00:47:13.000
On the contrary, when throughout Europe
the hurting animal alone attains to honors and

435
00:47:13.239 --> 00:47:19.719
dispenses honors, when equality of right
can too readily be transformed into equality and

436
00:47:19.800 --> 00:47:24.039
wrong, I mean to say,
into general war against everything rare, strange

437
00:47:24.039 --> 00:47:30.760
and privileged, against the higher man, the higher soul, the higher duty,

438
00:47:30.880 --> 00:47:37.039
the higher responsibility, the creative plenipotence, and lordliness. At present,

439
00:47:37.079 --> 00:47:40.079
it belongs to the conception of greatness
to be noble, to wish to be

440
00:47:40.119 --> 00:47:45.880
a part, to be capable of
being different, to stand alone, to

441
00:47:45.039 --> 00:47:51.880
have to live by personal initiative.
And the philosopher will betray something of his

442
00:47:51.960 --> 00:47:55.400
own ideal when he asserts he shall
be the greatest, who can be,

443
00:47:55.480 --> 00:48:01.440
the most solitary, the most concealed, the most divergent, the man beyond

444
00:48:01.559 --> 00:48:07.599
good and evil, the master of
his virtues and of superabundance of will.

445
00:48:07.519 --> 00:48:14.960
Precisely this shall be called greatness,
as diversified as can be entire, as

446
00:48:15.039 --> 00:48:21.800
ample as can be full. And
to ask once more the question is greatness

447
00:48:22.159 --> 00:48:32.320
possible nowadays two hundred and thirteen.
It is difficult to learn what a philosopher

448
00:48:32.559 --> 00:48:37.960
is, because it cannot be taught. One must know it by experience,

449
00:48:38.679 --> 00:48:44.280
or one should have the pride not
to know it. The fact that at

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00:48:44.320 --> 00:48:50.039
present people all talk of things of
which they cannot have any experience is true.

451
00:48:50.159 --> 00:48:55.519
More especially, and unfortunately, as
concerns the philosopher and philosophical matters.

452
00:48:57.880 --> 00:49:02.159
The very few know them are permitted
to know them, and all popular ideas

453
00:49:02.199 --> 00:49:08.679
about them are false. Thus,
for instance, the truly philosophical combination of

454
00:49:08.679 --> 00:49:15.639
a bold, exuberant spirituality which runs
at presto pace, and a dialectic rigor

455
00:49:15.719 --> 00:49:22.719
and necessity which makes no false step, is unknown to most thinkers and scholars

456
00:49:22.719 --> 00:49:28.519
from their own experience, and therefore
should anyone speak of it in their presence,

457
00:49:29.039 --> 00:49:34.199
it is incredible to them. They
conceive of every necessity as troublesome,

458
00:49:34.599 --> 00:49:40.719
as a painful, compulsory obedience and
state of constraint. Thinking itself is regarded

459
00:49:40.760 --> 00:49:46.360
by them as something slow and hesitating, almost as a trouble, and often

460
00:49:46.519 --> 00:49:52.159
enough as worthy of the sweat of
the noble, but not at all as

461
00:49:52.199 --> 00:50:00.880
something easy and divine. Closely related
to dancing and exuberance to think and to

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00:50:00.000 --> 00:50:06.840
take a matter seriously arduously, that
is one and the same thing to them.

463
00:50:07.000 --> 00:50:14.159
Such only has been their experience.
Artists have here perhaps a finer intuition,

464
00:50:14.880 --> 00:50:17.960
they who know only too well that
precisely, when they no longer do

465
00:50:19.039 --> 00:50:25.159
anything arbitrarily and everything of necessity,
their feeling of freedom, of subtlety,

466
00:50:25.440 --> 00:50:34.480
of power of creatively fixing, disposing, and shaping reaches its climax. In

467
00:50:34.519 --> 00:50:38.199
short, that necessity and freedom of
will are then the same thing with them.

468
00:50:39.400 --> 00:50:45.239
There is in fine a graduation of
rank in psychical states, to which

469
00:50:45.280 --> 00:50:52.519
the graduation of rank in the problems
corresponds. And the highest problems repel ruthlessly

470
00:50:52.760 --> 00:51:00.239
everyone who ventures too near them without
being predestined for their solution by the loftiness

471
00:51:00.239 --> 00:51:07.719
and power of his spirituality. Of
what use is it for nimble everyday intellects,

472
00:51:07.880 --> 00:51:14.480
or clumsy honest mechanics and empiricists to
press, in their Plebeian ambition close

473
00:51:14.559 --> 00:51:17.639
to such problems, and, as
it were, into this holy of holies,

474
00:51:19.039 --> 00:51:24.599
as so often happens nowadays. But
coarse feet must never tread upon such

475
00:51:24.639 --> 00:51:30.239
carpets. This is provided for in
the primary law of things, the doors

476
00:51:30.320 --> 00:51:36.039
remain closed to those intruders, though
they may dash and break their heads.

477
00:51:36.039 --> 00:51:42.079
Thereon, people have always to be
borne to a high station, or more

478
00:51:42.119 --> 00:51:46.480
definitely, they have to be bred
for it. A person has only a

479
00:51:46.639 --> 00:51:52.599
right to philosophy, taking the word
in its higher significance, in virtue of

480
00:51:52.719 --> 00:52:00.719
his descent. The ancestors the blood
decide here Also, many generations must have

481
00:52:00.880 --> 00:52:06.800
prepared the way for the coming of
the philosopher. Each of his virtues must

482
00:52:06.880 --> 00:52:13.400
have been separately acquired, nurtured,
transmitted, and embodied. Not only the

483
00:52:13.559 --> 00:52:17.880
bold, easy, delicate course and
current of his thoughts, but above all,

484
00:52:17.960 --> 00:52:23.920
the readiness for great responsibilities, the
majesty of ruling, glance and contemning

485
00:52:24.000 --> 00:52:30.280
look, the feeling of separation from
the multitude with their duties and virtues.

486
00:52:30.000 --> 00:52:37.719
The kindly patronage and defense of whatever
is misunderstood and calumniated, be it God

487
00:52:37.800 --> 00:52:43.639
or devil. The delight and practice
of supreme justice, the art of commanding,

488
00:52:44.119 --> 00:52:49.360
the amplitude of will, The lingering
eye, which rarely admires, rarely

489
00:52:49.400 --> 00:52:55.239
looks up, rarely loves. End
of Chapter six