Friedrich_Nietzsche - Untimely_Meditations_(Cambridge_Texts_in_the_History_of_Philosophy__1997)

Schopenhauer as educatorception and power, and who in his completeness is at one withnature, the judge and evaluator of things.' It is hard to create in anyonethis condition of intrepid self-knowledge because it is impossibleto teach love; for it is love alone that can bestow on the soul,not only a clear, discriminating and self-contemptuous view of itself,but also the desire to look beyond itself and to seek with all its mightfor a higher self as yet still concealed from it. Thus only he who hasattached his heart to some great man receives thereby the fi1'St consecrationto cultu're; the sign of that consecration is that one isashamed of oneself without any accompanying feeling of distress,that one comes to hate one's own narrowness and shrivellednature, that one has a feeling of sympathy for the genius whoagain and again drags himself up out of our dryness and apathyand the same fe eling in anticipation for all those who are stillstruggling and evolving, with the profoundest conviction thatalmost everywhere we encounter nature pressing towards manand again and again failing to achieve him, yet everywhere succeedingin producing the most marvellous beginnings, individualtraits and forms: so that the men we live among resemble a fieldover which is scattered the most precious fragments of sculpturewhere everything calls to us: come, assist, complete, bring togetherwhat belongs together, we have an immeasurable longingto become whole.This sum of inner states is, I said, the first consecration toculture; I now have to describe the effects of the second consecration,and I realize that here my task is more difficult. For now wehave to make the transition from the inward event to an assessmentof the outward event; the eye has to be directed outwards soas to rediscover in the great world of action that desire_ for cultureit recognized in the experiences of the first stage just described;the individual has to employ his own wrestling and longing asthe alphabet by means of which he can now read off the aspirationsof mankind as a whole. But he may not halt even here;from this stage he has to climb up to a yet higher one; culturedemands of him, not only inward experience, not only an assessmentof the outward world that streams all around him, but finallyand above all . an act, that is to say a struggle on behalf ofculture and hostility towards those influences, habits, laws, institutionsin which he fails to recognize his goal: which is the productionof the genius.He who is capable of raising himself to this second stage is snuckfirst of all by how extraordinarily sjlane and -rare knowledge of this goal is,