Friedrich_Nietzsche - Untimely_Meditations_(Cambridge_Texts_in_the_History_of_Philosophy__1997)
Friedrich_Nietzsche - Untimely_Meditations_(Cambridge_Texts_in_the_History_of_Philosophy__1997) Friedrich_Nietzsche - Untimely_Meditations_(Cambridge_Texts_in_the_History_of_Philosophy__1997)
Schopenhauer as educatorwill do so too, that the scholar will one day direct in his last will andtestament that his corpse shall be buried surrounded by his booksand especially by his own writings. And ifit is true that the fo rests aregoing to get thinner and thinner, may the time not come one daywhen the libraries should be used for timber, straw and brushwood?Since most books are born out of smoke and vapour of the brain,they ought to return to smoke and vapour. And if they have no fire oftheir own in them, fire should punish them for it. It is thus possiblethat a later century will regard our era as a saeculum obscurum, *because its productions have been used most abundantly for heatingthe stoves. How fo rtunate we are, therefo re, that we are still able toknow this age. For if concerning oneself with one's own age makesany sense at all, then it is a good thing to concern oneself with it asthoroughly as possible, so as to leave absolutely no doubt as to itsnature: and it is precisely this that Schopenhauer enables us todo.Of course, it would be a hundred times better if this investigationshould reveal that nothing so proud and full of hope as our own agehas ever before existed. And there are indeed at this moment naivepeople in this and that corner of the earth, in Germany for instance,who are prepared to believe such a thing, and even go so far as toassert in all seriousness that the world was put to rights a couple ofyears agot and thatthose who persist in harbouring dark misgivingsabout the nature of existence are refuted by the 'facts'. The chief factis that the fo unding of the new German Reich is a decisive andannihilating blow to all 'pessimistic' philosophizing that is supposedto be firm and certain. - Whoever is seeking to answer thequestion of what the philosopher as educator can mean in our timehas to contest this view, which is very widespread and is propagatedespecially in our universities; he must declare: it is a downright scandalthat such nauseating, idolatrous flattery can be rendered to our timeby supposedly thinking and honourable men - a proof that one nolonger has the slightest notion how different the seriousness ofphilosophy is from the seriousness of a newspaper. Such men havelost the last remnant not only of a philosophical but also of areligious mode of thinking, and in their place have acquired noteven optimism but journalism, the spirit and spiritlessness of ourday and our daily papers. Every philosophy which believes that theproblem of existence is touched on, not to say solved, by a political"" Saeculum obscurum :. dark age ti.e. with the founding of the Reich in 187 1.147
Untimely Meditationsevent is a joke- and pseudo-philosophy. Many states have beenfounded since the world began; that is an old story. How should apolitical innovation suffice to turn men once and for all into contentedinhabitants of the earth? But if anyone really does believe inthis possibility he ought to come fo rward, for he truly deserves tobecome a professor of philosophy at a German university, likeHarms in Berlin Jiirgen Meyer in Bonn and Carriere in Munich.Here, however, we are experiencing the consequences of the doctrine,lately preached from all the rooftops, that the state is thehighest goal of mankind and that a man has no higher duty than toserve the state: in which doctrine I recognize a relapse not intopaganism but into stupidity. It may be that a man who sees hishighest duty in serving the state really knows no higher duties; butthere are men and duties existing beyond this - and one of the dutiesthat seems, at least to me, to be higher than serving the statedemands that one destroys stupidity in every form, and therefore inthis fo rm too. That is why I am concerned here with a species of manwhose teleology extends somewhat beyond the welfare of a state,with philosophers, and with these only in relation to a world which isagain fairly independent of the welfare of a state, that of culture. Ofthe many rings which, interlocked together, make up the humancommunity, some are of gold and others of pinchbeck.N ow, how does the philosopher view the culture of our time? Verydifferently, to be sure, from how it is viewed by those professors ofphilosophy who are so well contented with their new state. When hethinks of the haste and hurry now universal, of the increasing. velocity oflife, of the cessation of all contemplativeness and simplicity,he almost thinks that what he is seeing are the symptoms of a totalextermination and uprooting of culture. The waters of religion areebbing away and leaving behind swamps or stagnant pools; thenations are again drawing away from one another in the most hostilefashion and long to tear one another to pieces. The sciences, pursuedwithout any restraint and in a spirit of the blindest laissez. ta iTe,are shattering and dissolving all firmly held belief; the educatedclasses and states are being swept along by a hugely contemptiblemoney economy. The world has never been more worldly, neverpoorer in love and goodness. The educated classes are no longerlighthouses or refuges in the midst of this turmoil of secularization;they themselves grow daily more restless, thoughtless and loveless.Everything, contemporary art and science included, serves the coming. barbarism. The cultured man has degenerated to the greatest enemy148
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Schopenhauer as educatorwill do so too, that <strong>the</strong> scholar will one day direct <strong>in</strong> his last will andtestament that his corpse shall be buried surrounded by his booksand especially by his own writ<strong>in</strong>gs. And ifit is true that <strong>the</strong> fo rests arego<strong>in</strong>g to get th<strong>in</strong>ner and th<strong>in</strong>ner, may <strong>the</strong> time not come one daywhen <strong>the</strong> libraries should be used for timber, straw and brushwood?S<strong>in</strong>ce most books are born out <strong>of</strong> smoke and vapour <strong>of</strong> <strong>the</strong> bra<strong>in</strong>,<strong>the</strong>y ought to return to smoke and vapour. And if <strong>the</strong>y have no fire <strong>of</strong><strong>the</strong>ir own <strong>in</strong> <strong>the</strong>m, fire should punish <strong>the</strong>m for it. It is thus possiblethat a later century will regard our era as a saeculum obscurum, *because its productions have been used most abundantly for heat<strong>in</strong>g<strong>the</strong> stoves. How fo rtunate we are, <strong>the</strong>refo re, that we are still able toknow this age. For if concern<strong>in</strong>g oneself with one's own age makesany sense at all, <strong>the</strong>n it is a good th<strong>in</strong>g to concern oneself with it asthoroughly as possible, so as to leave absolutely no doubt as to itsnature: and it is precisely this that Schopenhauer enables us todo.Of course, it would be a hundred times better if this <strong>in</strong>vestigationshould reveal that noth<strong>in</strong>g so proud and full <strong>of</strong> hope as our own agehas ever before existed. And <strong>the</strong>re are <strong>in</strong>deed at this moment naivepeople <strong>in</strong> this and that corner <strong>of</strong> <strong>the</strong> earth, <strong>in</strong> Germany for <strong>in</strong>stance,who are prepared to believe such a th<strong>in</strong>g, and even go so far as toassert <strong>in</strong> all seriousness that <strong>the</strong> world was put to rights a couple <strong>of</strong>years agot and thatthose who persist <strong>in</strong> harbour<strong>in</strong>g dark misgiv<strong>in</strong>gsabout <strong>the</strong> nature <strong>of</strong> existence are refuted by <strong>the</strong> 'facts'. The chief factis that <strong>the</strong> fo und<strong>in</strong>g <strong>of</strong> <strong>the</strong> new German Reich is a decisive andannihilat<strong>in</strong>g blow to all 'pessimistic' philosophiz<strong>in</strong>g that is supposedto be firm and certa<strong>in</strong>. - Whoever is seek<strong>in</strong>g to answer <strong>the</strong>question <strong>of</strong> what <strong>the</strong> philosopher as educator can mean <strong>in</strong> our timehas to contest this view, which is very widespread and is propagatedespecially <strong>in</strong> our universities; he must declare: it is a downright scandalthat such nauseat<strong>in</strong>g, idolatrous flattery can be rendered to our timeby supposedly th<strong>in</strong>k<strong>in</strong>g and honourable men - a pro<strong>of</strong> that one nolonger has <strong>the</strong> slightest notion how different <strong>the</strong> seriousness <strong>of</strong>philosophy is from <strong>the</strong> seriousness <strong>of</strong> a newspaper. Such men havelost <strong>the</strong> last remnant not only <strong>of</strong> a philosophical but also <strong>of</strong> areligious mode <strong>of</strong> th<strong>in</strong>k<strong>in</strong>g, and <strong>in</strong> <strong>the</strong>ir place have acquired noteven optimism but journalism, <strong>the</strong> spirit and spiritlessness <strong>of</strong> ourday and our daily papers. Every philosophy which believes that <strong>the</strong>problem <strong>of</strong> existence is touched on, not to say solved, by a political"" Saeculum obscurum :. dark age ti.e. with <strong>the</strong> found<strong>in</strong>g <strong>of</strong> <strong>the</strong> Reich <strong>in</strong> 187 1.147